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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—â—ut exhorting one another and so much the â—â—ore as ye see the day approching Our Auâ—â—or here brings in the spiritual view of our â—â—ords approche as a strong motive to bind â—â—eir hearts unto this so necessary a dutie of Christian Exhortation 4. Daily expectations of the coming of our â—â—ord greatly engage Christians to be examâ—â—les and patternes of pietie unto others which 〈◊〉 a great part of an holy conversation He â—â—at gives a good exemple unto his brother â—â—ives him much albeit he give nothing else Oh! what a convictive testimonie do they â—â—ive to the Religion they professe who deâ—â—onstrate the same by a lively exemple How are the prejudices of invincible diffiâ—â—ulties and impossibilities which carnal hearts â—ake up against the ways of God taken off â—y an exemplary holy conversation Yea â—uch as give holy exemples do not only instruct but sweetly draw others into a love â—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 It s better to give than
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 It s 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
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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homines ad fidem adduciâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 It s 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 SECT 2. What Influence the serious looking for and hastening to the coming of the Day of God has on Saints as to the promoting of Godlinesse 2. HAving explicated what powerful Influence the serious expectation of the day of God has on sinners we now procede to shew how efficacious its Influence on Saints is And this indeed seems mainly intended in our text For albeit the serious thoughts of this great day may when set home by the Spirit of Grace be of great use to convince and convert some as also to restrain others from many exorbitent courses yet it s evident that secure sinners do what they can to banish al such serious thoughts from their hearts Oh! what a torment yea hel is it to wicked men to lie under serious thoughts of this great day It is the Saint only that hath either capacitie or wil to draw forth the efficace of such a serious looking for and hastening unto the coming of the day of God And thence our Apostle here directs his exhortation mainly to Saints What manner of persons ought YE to be in al holy Conversation and Godlinesse Oh! what miserable creatures were the Saints should not Christ come again to judge the world How much then doth it concerne them to eye this great day And what a forcible influence hath such thoughts on their hearts and lives O! how many and rich promisses hath our Lord made to this looking for and hastening to the coming of the day of God And what eminent raisures of spirit have such arrived unto who live under the power and Influence of this frame Is there any principle in Christianitie that has a more soveraign influence on the Divine life than this What made Paul so heavenly-minded but daily looking for the coming of his Lord Whence was it that Peter had his heart so much filled with love to Christ and his Lambs but from his continual expectation of his Lords returne How comes it to passe that some Christians are so eminent in faith so diligent in dutie so vigilant against Tentation so warme and affectionate under ordinances so faithful in service so meek and patient in sufferings so fixed and constant in communion with God and so shining in al manner of holy conversation and Godlinesse beyond other professors
but in Salcm i. e. peace or the soul which is kept in order and peace Hence he is a Godly man indeed who hath got the Art and Skil of ordering his heart and conversation aright With such a soul God dwels and to him he sheweth his salvation So Psal 50.23 And to him that ordereth his conversation aright wil I shew the salvation of God Now nothing has a more soverain efficace for the ordering our hearts and lives aright than deep constant expectations of our Lords approche O! what an exact order are such mens souls and conversations in who daily expect the coming of their Lord how harmonious are their thoughts how uniforme and equal are their Affections What a sweet concent and exact mesure is there in al their ways This seems implied in that great Admonition of our Lord Luke 12.35 36. Let your loins be girded about and your lights burning and ye your selves like unto men that wait for their Lord when he wil returne from the wedding that when he cometh and knocketh they may open unto him immediately The girding of the loins and burning of their lights with their waiting for the returne of their Lord do al implie a good order of heart and life and whence springeth al this but from serious thoughts and expectations of our Lords coming The Allusion seems to be unto the custome of Servants who when they were under expectation of their Lords returne were mighty careful to set althings in order and preparation for him Lively thoughts of Christs coming preserve the soul in its due order by making Eternitie near If we have tidings that a person of great qualitie is coming to visit us how are althings immediately set at rights what care is there to put every thing in its place So here when the soul lies under deep impressions of the near approche of the Lord of Glorie how studious and exact is it in setting al its thoughts Affections motions and ways in order what a sweet Uniformitie and agrement wil there be in its thoughts how regular and consonant wil its affections be what a beautiful Decorum wil there be in its Actions and motions This is evident in persons on their death-bed who having lively views of Eternitie and their near approche thereto are most careful to set althings in order Thence 2 Kings 20.1 When Hezekiah was sick unto death Esaias by Gods appointment bids him set his house in order for he should die Indeed it is natural and most commun for Christians at the approche of death to set althings both of soul and estate in order and why because then they have deep apprehensions of the near approche of their Lord. So that had we as we ought to have such lively views of our Lords coming at al times what an admirable order harmonie and concent would there be in our hearts and conversations 11. Heart-affecting views of our Lords coming have a prevalent Influence on Christian Vigilance or Watchfulnesse which is another great piece of Godlinesse The Life and power of Godlinesse is much maintained by a spiritual watching over our hearts and ways Usually the more or lesse vigilant we are the more or lesse Godly we are None thrive more in Godlinesse than such as are the most curious observers of their own spirits Inclinations affections and conversations on al occasions as to tentations and duties But Oh! how dangerous is a sleepy profession What a world of evils attend a slumbering professor how soon do short sleeps harden And what more commun in these last days than spiritual slumbers even among Virgin prosessors Yea how apt are Christians to be over-taken with slumbering fits even under the greatest dangers and duties And whence comes this to passe but from putting far off the coming of their Lord Thus it is with the ten Virgins as wel wise as foolish Mat. 25.5 Mat. 25.5 while the bridegroom tarried they al slumbred and slept This refers to these last days of the world in which our Lord premonisheth us that the great sin of professors would be spiritual slumber and securitie arising from the bridegrooms tarrying i. e. their not apprehending the nearnesse of his approche Whence it follows by natural consequence that the more clearly and fully we apprehend the Bridegrooms approche and the nearnesse thereof the more vigilant and watchful we shal be There are two main parts of Christian vigilance 1. To watch against sin and Tentation 2. To watch unto dutie Now both of these are greatly promoted by lively expectations of our Lords approche 1. Fixed contemplation of our Lords coming is a prevalent means to keep the soul vigilant and watchful against sin and tentations thereto Thus Mat. 24.42 43. 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 be would have watched and would not have suffered his house to be broken up This Paul applies to our Christian vigilance against Tentation 1 Thes 5.2 6. 1 Thes 5.2 6. v. 2. For your selves know perfectly that the day of the Lord so cometh as a thief in the night He refers to the foregoing Admonition of our Lord which was communly received in al the Churches And what doth he infer hence v. 6. Therefore let us not sleep as do others but let us watch and be sober He brings in the unexpected coming of our Lord as a forcible motive to provoke al Christians unto Christian vigilance against Tentation What is the reason that many professors are so soon overcome by smal tentations and hardened in sin but because they watch not against them And why is it that that they watch not against sin and tentation but because they expect not the coming of Christ 2. Frequent and affectionate expectations of our Lords coming are exceding powerful to keep the soul vigilant and watchful as to dutie Continual vigilance over the worke God cals us to is a great marque of Godlinesse He is a Godly man indeed who watcheth al occasions of doing good and of being faithful in every relation and service God cals him unto And what greater incentive or argument have we to excite us hereto than dayly expectations of our Lords approche Mat. 24.44 46. Having exhorted them and us to watch v. 42 43. he addes v. 44. Therefore be ye also ready for in such an hour as you thinke not the Son of man cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause i. e. because your Lord cometh as a thief in the night therefore watch al opportunities of being found in ways of dutie Whence it follows v. 45. who then is a faithful and wise servant whom his Lord hath made ruler over his household Câ—istus hac inteâ—rogatioâ—is orma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give them meat in due season Here is quis for qualis or quantus Who i. e. What a faithful and prudent servant is
seem to forsake them A man that is once truely Godly is ever so God hath put this divine qualitie into the nature of Evangelic Grace beyond that of Adam that it keeps mans mutable wil in an immutable state of Grace In other states men come to securitie by degrees but in the state of Grace a Godly man hath it at first dash and that from the Spirits indwelling Now a main Instrument which the Spirit useth to keep the Saints in perseverance is daily expectation of our Lords returne O! what more effectual to keep the heart from secret as wel as open backslidings than fresh views of our Lords approche Thus Jud. 21. Keep your selves in the love of God looking for the mercie of our Lord Jesus Christ unto Eternal life This also kept Paul tite and constant in his Christian race 2 Tim. 4.7 8. Alas what is it that makes many carnal professors turne their back on Christ and plunge their souls in al manner of sensualities but putting far off the coming of their Lord This seems to have given occasion unto Peter of this warme discourse touching the coming of our Lord his foreseeing there would arise many loose professors in these days who putting far from them the coming of the day of God would fal into al manner of sensualitie and profanesse as 2 Pet. 3.3 4. What thinke you Would Judas have been so base-minded as to sel his master for thirty pieces of Silver had he expected his second coming Can we imagine that Demas would have been so sordid as to leave the service of Christ and turne again to this present world had he kept the coming of his Lord in his eye No surely Ah! is not this the bitter root of al Apostasie in these last days secure professors dream not of their Lords approche 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 proptâ—r naturam viâ—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 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 makeâ— Christians to shine excedingly in al holy conversation And what more effectual tâ— make Christians compassionate and large-hearted towards others than deep expectations of our Lords second coming This lieâ— 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 selveâ— friends of the Mammon of unrighteousnesse c. A soul that waits for the coming of hiâ— Lord wil not let Christ his Interest or people want what he has to give If Christianâ— lived under daily and fresh views of their Lords approche what effusions of mutuâ—â— Charitie and Liberalitie would there be iâ— 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 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