Christs Coming and the Influence of its Expectation, Discourse · Chapter 3 · Section 1
SECT. 1. What Influence the looking for the coming of the Day of God has on ſinners Ʋnconverted?
HAving diſpatcht the firſt Queſtion, we procede to the ſecond: What Influence the Looking for, and Haſtening to the coming of the day of God, has on al ſorts of perſons, to raiſe them up, to al manner of holy converſation, and Godlineſſe? We may range al ſorts of perſons, under theſe two commun Heads of Sinners and Saints, which divide the whole World. By ſinners, I underſtand perſons unconverted and irregenerate: by Saints, perſons converted to God. Now a ſerious looking for, and haſtening to the coming of the day of God has an efficacious influence on both theſe, though primarily on the later.
1. Serious looking for the coming of our Lod has no ſmal Influence on Sinners, or perſons unconverted. I know not a more powerful principle, or conſideration, to make ſecure ſinners ſerious, about ſoul-concernes, than lively thoughts, and expectations of the ſecond coming of our Lord, to Jugement. Alas! can we imagine that ſenſual ſinners would wallow, head and ears in Senſualitie as they do, had they, but now and then, ſome ſerious deep Apprehenſions of their Lords approche to Judge the world? Would the baſe-minded worldling be ſo coſtive and tenacious of his Gold and Silver, did he conſider, that ere long it muſt al be burnt up? No verily: mens Conſciences would flie in their faces, and be a continual torment to them, til they had parted with their beloved Idols, were they but under the power of ſuch ſerious thoughts, touching the coming of their Lord.
1. Serious thoughts of Chriſts ſecond coming to Jugement, hasa very prevalent Influence on ſecure ſinners, in order to the conviction of ſin. This is indeed the fundamental principle, and grand Inſtrument of al conviction of Sin, That our great Lord wil, ere long, come to judge the world: and the clearer apprehenſions men have of that great day, the clearer convictions wil they have of ſin. If ſin be little i… thine eye, it is, becauſe thou haſt but little expectation of thine approching Lord. This therefore has been the courſe, which the Miniſters of God in al ages have taken, to convince the ſecure World of ſin, namely, to ſet before them the coming of Chriſt to jugement. Thus Enoch; what was the ſubſtance of his propheſie, or preaching to that ſinful generation, but a lively deſcription of our Lords coming to judge the world? This is evident from Jude 14.15. And Enoch alſo, Jude 14, 15.the ſeventh from Adam, propheſied of theſe, ſaying: Behold, the Lord cometh with ten thouſand of his Saints: To execute jugement upon al; and to convince al that are ungodly among them, of al their ungodly deeds, which they have ungodly committed; and of al their hard ſpeeches, which ungodly ſinners have ſpoken againſt him. O! what powerful Sermons did Enoch preach, to that debauched ſinful age, touching the coming of our Lord to jugement? But alas! how few believed his report? Yea, what blaſphemous or hard ſpeeches did they utter againſt the Lord? But, addes Enoch, The Lord cometh to convince al that are ungodly, &c. As if he had ſaid: Alas! you wil not now be convinced of your ſin, by my Preaching: but know, that the Lord, when he cometh, wil convince you to purpoſe. This alſo, without dout, was a part of Noahs Sermons; who is ſaid to be 2 Pet. 2.5. a Preacher of Righteouſneſſe, i. e. one that endeavored to convince them of their ſin, and righteouſneſſe by Chriſt. This courſe alſo Solomon takes to convince the young gallant, of his ſinful courſes, Eccleſ. 11.9.Eccleſ. 11.9. Rejoice, O young man, in thy youth; and let thine heart chear thee in the days of thy youth; and walke in the ways of thine heart, and in the ſight of thine eyes: But know thou, that for al theſe things God wil bring thee into jugement. (1.) Here we have an Ironic conceſſion to a young man, going on in the heat of his luſts, and ſolacing himſelf in his youthful pleaſures. As if he had ſaid: Take thy fil of youthful delights; go on in thy purſuit after ſenſual enjoyments: and much good may they do thee. But then, (2.) Follows a ſtinging correction: But know thou, that for al theſe things God wil bring thee into jugement. Here is a dreadful and ſad But, enough to make the ſtouteſt proudeſt ſenſualiſt to tremble. Ah! would the young gallants of this ſenſual age, but now and then ſeriouſly thinke on this Solomons But, what a dampe would it caſt on al their youthful dalliances, and ſolaces? Would ſecure ſinners but conſider, that ere long our Lord wil come, and bring them into Jugement, for al their evil deeds, what awakenings of Conſcience; what dreadful convictions of ſin would they ſoon fal under? But, Oh! here lies the hel of this ſecure world, men put far from them this evil day; and ſaym, at leaſty in their hearts, where is the promiſſe of his coming? He that has ſpiritual, and ſtrong apprehenſions of the coming of his Lord, what diſtinct and evident convictions of ſin wil he have? How ſoon wil al his ſins, one by one, be ſet before him, as Pſal. 50.21? How great wil ſmal ſins, even vain thoughts, then appear to be? what an ungodly face wil his moſt beloved delicious ſins than appear to have? How chearfully wil he then open his eyes to the convictions of ſin, but ſhut them againſt the Allurements thereof? Wil not the leaſt ſin there ſeem greater, than the greateſt ſin before?
2. Serious thoughts of the ſecond coming of Chriſt to jugement have a very efficacious influence on ſinners, in order to a deep feeling ſenſe of ſin, and miſerie that attends it. Take the ſecureſt ſtouteſt ſinner in the World, and let him but have clear apprehenſions of the coming of the day of God, and oh! what a load and burden wil ſin be to him? What remorſes, and ſtings wil ſmal ſins breed in his Conſcience? Wil not every act of ſin be, as a ſcalding drop of burning lead on his ſoul? What a ſpirit of bondage and heavineſſe wil he be poſſeſt withal? How ſoon wil the root of al his delights wither? Yea, an awakened Conſcience, that lies under a a deep lively ſenſe of Chriſts coming to Jugement, feels no ſin ſo heavy and tormenting as his darling ſin: That ſin, which heretofore was moſt delicious to him, wil now be moſt vexatious and bitter: and why? becauſe he knows That ſin wil coſt him moſt dear, at the coming of his Lord, if not repented of. We find this exemplified in debauched Felix, Act. 24.25.Act. 24.25. And as he reaſoned of righteouſneſſe, temperance, and jugement to come, Felix trembled. What made Felix to tremble? Is it not ſtrange, that a Judge ſhould tremble at a few words, of a poor priſoner, at the bar? Muſt there not be a ſtrange efficace in this diſcourſe of Paul? Yes, there was: Paul indeed hit him in the right vein: Felix was as Tacitus, Hiſt. l. 5. aſſures us, a man given up to al manner of injuſtice, and incontinence. His injuſtice in part appears from his expectation of a bribe, v. 26. His incontinence alſo is manifeſt, by taking Druſilla another mans wife as his own. Now Paul having reaſoned of righteouſneſſe and temperance virtues oppoſite to Felix's darling luſts; and withal deſcribed to the life Jugement to come, which would take vengeance on him for theſe ſins, oh! What a pannic fear, and fit of trembling doth Felix ſal into? How doth his Conſcience ſmite him for theſe his beloved luſts? WHat? Saith Felix, is there a Judge coming, that wil cal me to an account for mine Injuſtice and Intemperance? Oh! what ſhal I do then, when that day comes? What a miſerable wretch am I, to prefer theſe baſe luſts, before mine immortal ſoul? Thus the vbery apprehenſion of a Jugement to come, or a coming Judge, who would reckon with him for his Idol-luſts, caſt him, though an ignorant debauched ſinner, into a tremblement of Conſcience. O! how many carnal ſecure ſinners, are oft, amidſt al their ſenſual pleaſures and delights, ſtartled and affrightened, at the apprehenſions of our Lords coming to judge the World? Do not ſuch thoughts as theſe, like Belſhazars hand-writing on the wal, fil their Conſciences with horror? What an Hel is it to them, amidſt their ſenſual Heaven, to thinke that the Judge ſtandeth at the dore? Believe it, ſirs, a ſerious looking for the coming of the day of God, wil rend and pluck the ſtouteſt heart to pieces: 'twil lie the proudeſt ſinner in the duſt. Ah! would ſecure ſinners but entertain themſelves now and then with ſuch ſerious thoughts as theſe: Wil this ſenſual life laſt for ever? Wil not the judge ere long come, and cal me to an account, for al mine evil deeds? And wil not then my fleſh-pleaſing delights end in ſoul-tormenting dolors? Can I make my party good againſt the Almightie, or bear the wrath of the Lambe? I ſay, ſuch thoughts as theſe, would make the ſecureſt heart ake and tremble.
3. Serious thoughts of the ſecond coming of Chriſt to jugement, have a great Influence on irregenerate men, in order to a ſerious inquirie into the means and ways, how they may eſcape out of their miſerable condition. Alas! were ſecure ſinners but throughly convinced, and perſuaded of Chriſts ſecond coming to jugement, how inquiſitive would they be into al means, by which they might be enabled, to appear with boldneſſe before him, at that great day? Were it poſſible, that ſinners could leave their eternal ſalvation under ſuch great hazards, had they but lively views of the coming of the Lord, to judge them for al their wicked workes? No ſurely. But oh! this is the bloudy ſoul-deſtroying principle, which ruines ſo many millions of ſouls, walking ſecurely in their own luſts, they ſay, with thoſe profane ſcoffers, 2 Pet. 3.4. where is the promiſſe of his coming? Ah! had the ſenſual ſinner but a real, and ful expectation of his approching Judge, how ſerious and affectionate would he be, in his inquiries after, and into the means of ſalvation? Was not this Doctrine of Chriſts ſecond coming to jugement, one main fundamental principle, in Peter's firſt Sermon, that made thoſe 3000 Converts ſo inquiſitive about the means of ſalvation?Act. 2.37. ſo Act. 2.37. Now when they heard this, they were pricked in their heart, and ſaid unto Peter, and unto the reſt of the Apoſtles, men and brethren what ſhal we do? Whats the mater? why do they crie out thus, what ſhal we do? why, they were pricked in their heart: Their Conſciences were pricked and enflamed with a ſenſe of divine wrath. But how comes this to paſſe? What is it that ſtings and gals their conſciences? 'Twas, when they heard this: i. e. Peters precedent Sermon, touching Chriſts Crucifixion, Reſurrection, Exaltation, and ſecond coming to Jugement. Peter gives them ſome Intimation, v. 20. Of the great and notable day of the Lord, and v. 21. That thoſe who called on the name of the Lord ſhould be ſaved. Then, to make this poſition good, he goes on to prove the Reſurrection and Exaltation of Chriſt as King and Judge of the World. Whence v. 36. he concludes: Therefore let al the houſe of Iſrael know aſſuredly, that God hath made the ſame Jeſus, whom ye have crucified both Lord and Chriſt. As if he had ſaid: Aſſure your ſelves, ye are thoſe foes, v. 35. whom, if you continue ſuch, the Lord wil make his footſtool. There is a black day coming when this Son of God, whom ye have Crucified, ſhal cal you to an account for al your bloudy deſignes, and Actions, againſt his Royal perſon, crown, and dignitie: For, believe it, God hath made him both Lord and judge, of quick and dead. Hence it follows, v. 37. Now when they heard this, [i. e. that he, whom they had crucified, was made, by God the Father, both Lord and Judge of al] they were pricked in their heart, and ſaid— what ſhal we do? As if they had ſaid: Is it ſo indeed? Is he whom we crucified, now exalted by God, to be both Lord and Chriſt? And wil he ere long come to judge us, for al our deſloyaltie and treaſon againſt him? Shal al his foes then become his footſtool? Oh! then, for the Lords ſake, tel us, ſirs, what we ſhal do, to be ſaved in that great day? We wil ſtick at no means, under Heaven, for the ſaving of our ſouls. Thus, being deeply convinced of Chriſts Exaltation, and ſecond coming to judge the World, the firſt inquiry they make is, what ſhal we do to be ſaved? And without al peradventure, the expectation of Chriſts coming to judge the world was a main foundation, and principle of the Jaylors inquirie, Act. 16.30. SIrs, what muſt I do to be ſaved? The coming or the day of God wil be moſt terrible to ſecure ſinners, and therefore no wonder, if the ſerious expectations thereof make awakened conſciences inquiſitive about ſalvation. When the Lion roars the beaſts of the foreſt tremble, and ſeek refuge: So when Chriſt, the Lion of Judah, roars in mens Conſciences, by lively convictions of his approching jugement, how ſoon doth the ſtouteſt ſinner tremble, and ſeek out for refuge. Thus when Chriſt pleads his Controverſie with Iſrael, and threatens impendent Jugement, Mic. 6.1—5. preſently they fal upon their Inquiries, though but legal, v. 6. wherewith ſhal I come before the Lord, and how my ſelf before the high God, &c? What more natural to an awakened conſcience, apprehenſive of preſent or approching Jugements, than ſerious Inquiſition how to eſcape ſuch Jugements?
4. Serious and fiducial looking for the coming of Chriſt have a mighty forcible Influence on ſinners, in order to a deep humiliation for, and turning from ſin. If we conſult the Scripture, we ſhal find, that the great Argument, and Inſtrument, which the Apoſtles uſed to turne men from ſin, was the powerful preaching of the ſecond coming of Chriſt to Jugement. Thus Paul in his Sermon to the Athenians, what ſubject doth he chooſe to Preach on among thoſe great wits? Why 'twas the plain doctrine of Repentance, or Humiliation for, and Averſion from ſin, Act. 17.30.Act. 17.30, 31. And the times of this ignorance God ninked at; but now commandeth al men every where to repent. Ay, but what argument or reaſon doth he bring to prove this Doctrine, unto theſe curious wits? That follows: v. 31. Becauſe he hath appointed a day, in the which he wil judge the world in righteouſneſſe, by that man, whom he hath ordained, &c. So that here lay the force and ſtrength of his exhortation, even in the coming of our Lord to Judge the World. Its true, many of theſe proud Athenian wits were not at al moved by this Argument, but rather ſcoffed, and mocqued at it, v. 32. But what courſe doth Paul take then? Why, v. 33. So Paul departed from among them: As having never a word more to ſay unto them. Implying, that if the Doctrine of Chriſts ſecond coming to Jugement would not prevail with them, to humble, and turne them from ſin, nothing would, in an ordinary way. What more eſtectual for the killing of ſin than fiducial ſights of our coming Lord? when the eye of the mind is fixed on the approche of the great Judge, how is the Bent of the wil turned againſt ſin? How eaſily can they part with beloved luſts, whoſe eyes are intent on the coming of the day of God? What ſpiritual combats and conflicts againſt ſin wil they maintain, who live in the dayly expectation of their approching Lord?
5. Serious expectations of the coming of our Lord have, when ſanctified by the Spirit of Grace, no ſmal Influence, not only for the averſion of the heart from ſin, but alſo for the Converſion of it to God. Heart-affecting views of our approching Lord, are, when animated by the ſpirit of God, a ſoverain Inſtrument for the turning of the heart to God. Thus Peter, in his ſecond Sermon to the Jews, Act. 3.19.Act. 3.19. Repent ye therefore and be converted, that your ſins may be blotted out, when the times of refreſhing ſhal come, from the preſence of the Lord. The force of Peters exhortation, whereby he preſſeth them to turne from ſin unto God, lies in this, That their ſins might be blotted out, when the times of refreſhing ſhal come, from the preſence of the Lord. Afacie Domini] h. c. coram Domino, jam in majeſtate ſua apparente, & credentes Glorificant…. Glaſſ. Gram.foreign, is rendred by ſome, before the Lord, i. e. at his ſecond coming, when he ſhal, in al his glorie and Majeſtie, ſit on his Throne of Jugement, and abſolve al Believers. Oh! what a refreſhment wil it be then to poor believers, to receive a general pardon, and abſolution, whiles they ſtand before this their Judge? And the fiducial expectation hereof, is that which Peter here urgeth, as a main argument for their converſion. So Paul, Rom. 2. from v. 1. to 12. The main argument he uſeth to turne ſinners from ſin to God, is a premonition touching Chriſts ſecond coming to Jugement. Thus alſo to the Corinthians, he tels them,2 Cor. 5.10, 11. foreign Homines ad fidem adduci…us. Beza. 2 Cor. 5.10. That we muſt al appear before the jugement ſeat of Chriſt, &c. and thence concludes, v. 11. knowing therefore the terror of the Lord we perſuade men. foreign, we draw men to faith in God. As if he had ſaid: Oh! what a dreadful terrible day wil that be? How wil the ſtouteſt hearts then tremble? Knowing therefore the terrors of the Lord, in that day, we perſuade men, by faith to embrace him in this day of Grace. Thus alſo he informes us, that the Converſion of the Theſſalonians was in this manner, 1 Theſ. 1.9, 10. How ye turned to God from Idols, and to wait for his Son from Heaven. So that it ſeems, this was the Apoſtles ordinary method, in converting ſinners, to fixe on their ſouls a deep conviction, and impreſſion of Chriſts ſecond coming to jugement. And verily Sirs, were this great fundamental principle more powerfully preached, and deeply impreſſed on mens Conſciences, we might expect many more Converts, than now we find: Of ſuch ſoverain influence is it to turne men to God.
6. Serious lively thoughts of Chriſts ſecond coming has oft a powerful Influence, for the reſtraining the luſts and reforming the lives, even of ſuch as are not throughly converted, or turned to God. Alas! how many awakened ſinners, are hereby brought to a great degree of partial Reformation? What made politic Herod hear John Bapriſt gladly, and do many things he preſcribed, but fears of this great day? Was not this alſo that, which made Agrippa an Almoſt-Chriſtian, Act. 26.28? Its a wonder to think, what a change this has made on many Awakened Conſciences. What a forme of Godlineſſe have many hypocrites attained unto? What a ſeeming exact conformitie to the letter of the Law, have they given? How many, not only outward acts of ſin, but alſo inward Luſts have been for a time, not only ſuſpended, but in part quenched. What pretentions of obedience to, and dependence on Chriſt? What ſeeming Adherence to, and Application of Chriſt, by faith? What legal deſires of Grace? In ſhort, what a ſeeming Reformation of heart and life have many hypocrites arrived unto, by a ſerious, though but legal looking for, and haſtening to the coming of the day of God? Yea, do not the thoughts of this great day, leave an awe on the conſciences not only of mor l, but alſo of many debauched perſons? And are they not hereby reſtrained from many ſins and outragious violences, which otherwiſe they would commit? Alas! were it not that this principle of Chriſts coming to Jugement were, more or leſſe, impreſſed on mens Conſciences, how ſoon would the wicked world be al in flames and bloudy tumults? How impoſſible would it be for a Saint to live without great hazards in any human ſocietie, where wicked men prevail? At what an inconceivable degree of rage and malice would the ſpirits of unreaſonable men ſwel, and vent themſelves againſt the people of God, had they not ſome commun notions, and Impreſſions of this great day of Jugement? So that its evident much of the power and force of reſtraining Grace, on the wicked world, procedes from this principle deeply fixed on mens Conſciences. And therefore the laſt refuge the Church has to curbe and reſtrain licentious profeſſors is a Maranatha, 1 Cor. 16.22.1 Cor. 16.22. which is a Syriac word, and ſignifie, our Lord cometh. This, they ſay, was the forme of the extreme and higheſt excommunication, as we find it expreſſed Jude 14. the Lord cometh, &c. The Jews were wont to begin their grand and higheſt excommunication, with theſe firſt words of Enochs Propheſie, The Lord cometh; whereby they did bind over the perſon excommunicated to this Grand Aſſize. In alluſion whereto the Apoſtle here pronounceth al Chriſtian profeſſors, who love not our Lord, accurſed til he come. Thus the Church, deſpairing of ſuch a mans ſalvation, delivers him up, to the coming of the day of God. So that if any means under Heaven wil reſtrain profeſſors from Apoſtaſie, a maranatha wil: If this wil not lie a reſtraint on mens luſts, what wil, or may? What an hel of ſin and wickedneſſe ſhould we have above ground, could men but ſtifle and ſmoother al thoughts of Chriſts ſecond coming to Jugement?