SCRIPTURAL USE OF THE DOCTRINE.

Dr. A. J. Gordon, a Baptist minister, of Boston, in an admirable little work recently published, entitled “In Christ,” writes as follows, of the redemption of the body: “Not only is this the event towards which the universal longing of creation is directed, but the hope as involved in the return of the Lord Jesus to which all Christian doctrine points, and to which each Christian ordinance is divinely adjusted. The first light that is reflected in the face of the newborn disciple as he comes forth from the waters of burial with “Christ, is a fore-gleam of this hope. ‘For if we have been planted together in the likeness of his death, we shall be in the likeness of his resurrection’ The last sound that lingers on our ears as the formula of the communion is repeated, is a refrain of this blessed hope: ‘For as often as ye eat this bread and drink this cup, ye do show the Lord’s death till he come’ Upon every thirtieth verse of Gospel and Epistle, a ray of this hope falls either directly or obliquely; while throughout, duties and promises and beatitudes are turned to it and polarized by it as the supreme reward of faith.”

Dr. W. R. Gordon, of the (Dutch) Reformed Church, also writes as follows, of the coming of the Lord; “Now, we confidently ask. Who can show any other motive so urgently pressed by Christ and by the sacred writers for the culture of all Christian virtue? Are we not then fully justified in saying that our doctrine is eminently practical, and well adapted to the end of making the members of the Church what they ought to be? Must not that precise form of faith be the true one, out of which the Holy Ghost educes the greatest formative power of Christian character? Who that has any respect for the ‘oracles of God’ can rationally doubt it?”

That these statements, strong as they are, do not exaggerate the use made of the second advent of Christ by the Saviour Himself and the Apostles, will be apparent to all who will carefully read the New Testament upon this point.

I. It is used as a powerful motive to constant watchfulness. “Watch therefore; for ye know not what hour your Lord doth come. But know this, that if the good man of the house had known in what watch the thief would come, he would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of Man cometh,” (Matt, xxiv: 42-44). “Watch therefore, for ye know neither the day nor the hour wherein the Son of Man cometh,” (Matt, xxv: 13). “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is. For the Son of Man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning: lest coming suddenly he find you sleeping. And what I say unto you I say unto all. Watch,” (Mark xiii: 32-37). “Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open to him immediately. Blessed are those servants, whom the Lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants,” (Luke xii: 35-38). “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame,” (Rev. xvi: 15).

2. It is used as a motive to sobriety. “Yourselves know perfectly that the day of the Lord so cometh as a thief in the night. . . . Therefore let us not sleep, as do others; but let us watch and be sober,” (1 Thess. v: 2-6). “Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ,” (1 Pet. i: 13). “But the end of all things is at hand: be ye therefore sober, and watch unto prayer,” (1 Pet. iv: 7). Upon this last passage Calvin remarks, “The end he speaks of is not merely that of each several individual, but the entire renovation of the world; as if he said, that Christ will shortly come, and put an end to all things. It is not strange, therefore, if we are overwhelmed by worldly cares, and held in slumber, or if the sight of present things dazzles our eyes; because we do all commonly promise ourselves an eternity in this world; never at least does the end come into mind. Whereas, did the trump of Christ sound in our ears, it would keenly smite all our senses, nor suffer them to lie thus torpid. It might be objected, however, that a long series of ages has elapsed since Peter wrote this, and still the end is not yet seen. I answer, that to us the time seems long for this reason, that we measure its length by the spaces of the present life, but that, could we have respect to the perpetuity of the life to come, many generations would be for us as it were a moment. (2 Pet. iii: 8). Moreover, it must be held as a first principle, that, ever since the appearing of Christ, there is nothing left to the faithful, but with wakeful minds to be always intent on his second advent.”

3. It is used as a motive to repentance. “Repent ye therefore, and be converted, that your sins may be blotted out, when [or rather, so that, in order that, as Dr. Alexander shows in his notes on Acts] the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began,” (Acts iii: 19-21). “Remember therefore how thou hast received and heard, and hold fast and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee,” (Rev. iii: 3).

4. It is used as a motive to fidelity. “After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying. Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him. Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord,” (Matt, xxv: 19-21). “And the Lord said. Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season.? Blessed is that servant, whom his lord when he cometh shall find so doing. Of a truth I say unto you, that he will make him ruler over all that he hath,” (Luke xii: 42-44). “He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them. Occupy till I come,” (Luke xix; 12, 13).

5. It is used as a motive not to be ashamed of Christ. “Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of Man be ashamed, when he cometh in the glory of his Father with the holy angels,” (Mark viii: 38).

6. It is used as a motive against worldliness. “What is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of Man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works,” (Matt, xvi: 26, 27).

7. It is used as a motive to moderation or mildness. “Let your moderation be known unto all men. The Lord is at hand,” (Phil, iv: 5).

8. It is used as a motive to patience. “For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry,” (Heb. x: 36, 37). “Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh,” (James v: 7, 8).

9. It is used as a motive to the mortification of fleshly lusts. “For ye are dead [or rather, ye died], and your life is hid with Christ in God. When Christ, who Is our life, shall appear, then shall ye also appear with him in glory. Mortify [or put to death, and here the aorist, or past tense is employed] THEREFORE your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry,” (Col. iii; 3-5).

10. It is used* as a motive to sincerity. “And this I pray, that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ,” (Phil, i: 9, 10).

11. It is used as a motive to the practical sanctification of the entire being. “The very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ,” (1 Thess. v: 23).

12. It is used as a motive to ministerial faithfulness. “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine,” (2 Tim. iv: i, 2).

13. It is used as a motive to induce obedience to the Apostle’s injunctions. “I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession; that thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ,” (1 Tim. vi: 13, 14).

14. It is used as a motive to pastoral diligence and purity. “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away,” (1 Pet. v: 2-4).

15. It is used as a motive to purify ourselves. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him [that is, this hope in Christ of seeing Him, and of being like Him at His appearing] purifieth himself, even as he is pure,” (1 John iii: 2, 3).

16. It is used as a motive to abide in Christ. “And now, little children, abide in him; that when he shall appear, we may have confidence, and not be ashamed before him at his coming,” (1 John ii: 28).

17. It is used as a motive to endure manifold temptations and the severest trial of faith. “That the trial of your faith, being much more precious than that of gold that perisheth, though it be tried w^ith fire, might be found unto praise and honor and glory at the appearing of Jesus Christ,” (1 Pet. i: 7).

18. It is used as a motive to bear persecution for the sake of our Lord. “Rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy,” (1 Pet. iv: 13).

19. It is used as a motive to holy conversation and godliness. “Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming [or rather, hastening the coming] of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness,” (2 Pet. iii; 11-13).

20. It is used as a motive to brotherly love. “The Lord make you to increase and to abound in love one toward another, and toward all men. even as we do toward you: to the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints,” (1 Thess. ii: 12, 13).

21. It is used as a motive to keep in mind our heavenly citizenship. “For our conversation [citizenship] is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself,” (Phil, iii: 20, 21).

22. It is used as a motive to love the second coming of Christ. “I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge shall give me at that day: and not to me only, but unto all them also that love his appearing,” (2 Tim. iv: 7, 8).

23. It is used as a motive to look for Him. “As it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation,” (Heb. ix; 27, 28).

24. It is used as a motive to confidence in the perseverance of the Lord. “Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ,” (Phil, i: 6).

25. It is used as a motive to hold fast the confidence and the rejoicing of the hope firm unto the end. “That which ye have already, hold fast till I come,” (Rev. ii: 25). “Behold, I come quickly; hold that fast which thou hast, that no man take thy crown,” (Rev. iii: ii).

36. It is used as a motive to be separated by the salvation which grace brings and by the lesson which grace teaches unto the blessed hope which grace holds out to our believing contemplation. “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ,” (Tit. ii: 11-13).

27. It is used as a motive to consider practical faith in the second advent as a crowning grace, and the proof of possessing in full measure the gifts of the Spirit. “I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in everything ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift; waiting for the coming of the Lord Jesus Christ: who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ,” (1 Cor. i: 4-8).

28. It is used as a motive to regard the second coming of Christ as the great event for which believers should constantly wait. “Ye turned to God from idols to serve the living and true God; and to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come,” (1 Thess. i: 9, 10).

29. It is used as a motive to keep us ever on the alert, because of its suddenness. “For as the lightning, that lighteneth out of one part under heaven, shineth unto the other part under heaven; so shall also the Son of Man be in his day. But first must he suffer many things, and be rejected of this generation. And as it was in the days of Noe, so shall it be also in the days of the Son of Man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all. Even thus shall it be in the day when the Son of Man is revealed,” (Luke xvii: 24-30).

30. It is used as a motive to guard against hasty judgment. “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God,” (1 Cor. iv: 5).

31. It is used to encourage the Apostles, in their self-denying affection for the Lord, with the hope of a rich reward. “Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? And Jesus said unto them. Verily I say unto you. That ye which have followed me, in the regeneration when the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelves thrones, judging the twelve tribes of Israel,” (Matt, xix: 27, 28).

32. It is used to assure the Apostles that a time of rejoicing is coming after all their toils in the service of the Master. “As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are our’s in the day of the Lord Jesus,” (2 Cor. i: 14). “Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain,” (Phil, ii: 16.) “For what is our hope, or joy, or crown of rejoicing.? Are not even ye in the presence of our Lord Jesus Christ at his coming.?” (1 Thess. ii: 19).

33. It is used to comfort the Apostles in view of His personal departure from them. “If I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also,” (John xiv: 3). “Ye men of Galilee, why stand ye gazing up into heaven.? this same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven,” (Acts i: ii).

34. It is declared to be the time of reckoning with his servants. “After a long time the lord of those servants cometh, and reckoneth with them,” (Matt, xxv: 19).

35. It is declared to be the time of judgment for the living nations. “When the Son of Man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats,” (Matt, xxv: 31, 32).

36. It is declared to be the time of the resurrection of the saints. “Every man in his own order: Christ the first-fruits; afterwards they that are Christ's at his coming,” (1 Cor. XV: 23).

37. It is declared to be the time of the manifestation of the saints. “For we must all appear [be manifested] before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad,” (2 Cor. v: 10). “When Christ, who is our life, shall appear, then shall ye also appear with him in glory,” (Col iii: 4)..

38. It is declared to be the time of the retribution of unbelievers. “The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ,” (2 Thess. ii; 7, 8).

39. It is presented as the souixe of consolation to those sorrowing over their precious dead who fell asleep in Jesus. “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him,” (1 Thess. iv: 14).

40. It is proclaimed every time the Lord's Supper is celebrated. “For as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come,” (2 Cor. xi: 26).

Such are some of the uses made of the doctrine of Christ’s second coming in the New Testament, to say nothing of the numerous allusions to it in the Old Testament. It seems to be employed to arm every appeal, to point every argument, to enforce every exhortation. Can the same be said of any other doctrine whatever? Is it employed in the same manner now in the preaching of the modern pulpit? Of course it will be asserted that it is, but the assertion may be met by a flat denial; and the reader can judge for himself how often he has heard it mentioned in sermons or in prayers, since he first began to attend the ministry of the word, and the meetings of the saints. He may have heard frequent mention made of death, or the judgment, or heaven, or hell, but how seldom he has listened to a distinct statement, or even a faint reference concerning the coming of the Lord. This is not written to find fault, or to censure thousands of excellent brethren who only need to have their attention awakened to a neglected truth; but it is important to show that the manifold practical uses made of the second advent by the inspired writers ought to be made of it still, if we accept the sacred Scriptures as the infallible rule of faith and practice. A rationalist may sneer at the ever recurring testimony of these Scriptures with regard to the second coming of our Lord, but all who bow to their authority- as the very word of God must, after examination, place the doctrine here advocated very high in their esteem. Their experience will be something like that of the gifted and saintly Hewitson, of whom his biographer says, “The ‘blessed hope’ took its place thenceforth, not only in his understanding, but in his heart. He not only believed in the speedy ‘appearing’—he loved it—waited for it—watched for it. ‘Faith,’ we find him saying, ‘looks back to the cross, and is at peace; it looks forward to the crown, and pants for glory. O to have more of the life and power of such a faith!’ So mighty a motive-power did it become, that he used to speak of it ever afterwards as bringing with it a kind of second conversion. It is interwoven with the texture of his whole future life.”