waiting for their Lords returne Luke 12.36 And ye your selves like unto men that wait for the Lord when he wil returne from the Wedding c. The like Paul Tit. 2.13 Looking for that blessed hope and the glorious appearing of the great God c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus and Schmidius take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a transitive active sense and so render it hastening the coming of the day of God namely by your faith prayers and holy affections But because we never find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken transitively but alwaies neutrally in the New Testament I rather incline with Beza Gerhard and our own Version to take it in the later notion and so by understanding the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which kind of Ellipsis is usual not only in the Scripture but also in profane Authors keep to our own Version And then the sense wil be this We ought not only patiently to wait for but also by vigorous acts of faith passionate desires lively hopes and al manner of holy Conversation to hasten towards the coming of the day of God and that according to the Parable of the Wise Virgins Mat. 25.1 and in imitation of the Spouse Apoc. 22.20 3. We are to consider here the connexion of these words with the foregoing Some take these words Looking for and hastening to the coming of the day of God as a particular explication of the precedent general exhortation to a holy conversation and Godlinesse But we may look on the connexion as causal and so looking for and hastening to the coming of the day of God to be not only a part of but also that which has a causal influence on a holy conversation and Godlinesse Wherein Some refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to the Day immediately precedent and so suppose it to be put according the hebraic Idiome for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which as v. 10. Thus our Version Others think it may more properly be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The coming and so render it according to its proper construction by which i. e. by virtue of which coming the whole Universe shal be destroyed Thence it follows The Heavens being on fire shal be dissolved He had said v. 10. The Heavens shal passe away with a great noise But now lest any should imagine that the Heavens should be exemted from those commun flames in which the Universe should be involved he here addes that the Heavens also should come under the general conflagration By Heavens we must understand only the Firmament together with those Celestial bodies placed therein not the supreme Heavens or Heaven of Heavens wherein glorified Angels and Saints shal have their Mansions to al Eternitie Lastly he addes And the Elements shal melt with fervent heat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal melt is a metaphoric notion borrowed from waxe which being put into the fire soon melts so Micah 1.4 and the Mountains shal be molten as Waxe before the fire The like Esa 34.4 and al the Host of Heaven shal be dissolved LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which place is parallel to this melting in the Text and includes a dissolution SECT 2. Observations from the Words THe words thus explicated afford several great Observations Doct. 1 As 1. From that first expression But the Day of the Lord wil come we may Observe That there is a great Day of the Lord coming which wil make the stoutest proudest sinner to stoop and tremble and the most afflicted Saints to rejoice Oh! What a great day wil that be when al the great ones of the Earth shal seek to the Mountains and Rocks to hide them from the wrath of the Lambe So Rev. 6.15 And the Kings of the Earth and the great men and the rich men and the chief Captains and the mighty men and every bond-man and every free-man hid themselves in the dens and in the rocks of the mountains 16. And said to the mountains and rocks Fal on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb 17. For the great day of his wrath is come and who shal be able to stand It s possible this may refer to some coming of Christ for the exaltation of his Kingdome in this World yet we may take it as a lively Image of his last coming to Judge the World Wil it not be also a great day when the Lord shal come to give Relaxation and Rest to his troubled Saints as 2 Thes 1.6 7 When al their burdens either of Persecution Tentation or Sin shal be removed When al their tears shal end in joy al their sighs and groans in Halelujahs al their natural infirmities of bodie in perfect Vigor Agilitie Spiritualitie Incorruption and Glorie al their spiritual Ignorances in a perfect Intuition and Vision of God as he is face to face al their troubles of Conscience in perfect peace al their distempers of wil in perfect subjection to the Divine Wil al their exorbitant Affections in a most regular and harmonious motion towards God al their heart-distractions and spiritual deadnesses in duties in a vigorous active uninterrupted exercice of Grace al Church-divisions in perfect union and communion of Saints Oh! What a great glorious and blessed day will this be Doct. 2 2. From that notion As a thief in the night we may note That the second coming of our Lord wil be most unexpected sudden and destructful to the secure World Oh! What a surprise wil it be to secure sinners to behold the Lord of Glorie coming in the clouds to recompense vengeance to them for al their sinful deeds how soon then wil al their fond presumtions and self-flatteries determine in dreadful despair What terrible awakenings wil then scatter al their present dead sleeps How wil al their foolish hopes and groundlesse confidences vanish into smoke and vapor Yea what sudden endlesse and remedilesse destruction wil surprise both bodie and soul As in the days of Noah the secure World was surprised with a sudden and inevitable deluge and that in the midst of al their sensualitie and securitie so our blessed Lord tels us it shal be at his second coming Luke 17.26 30. And as it was in the days of Noah so shal it be in the days of the Son of man c. Doct. 3 3. From what follows In the which the Heavens shal passe away with a great noise and the Elements shal melt with fervent heat the Earth also and the workes that are therein shal be burned up Observe That at the second coming of our Lord the whole frame of Nature and Art shal be dissolved by general flames By the Frame of Nature and Art I understand al corruptible Bodies both natural and Artificial as now constituted I determine not whether this dissolution shal be total as to substance or only partial as to a refinement of Heaven and Earth Though
be a terrible day when the Lord of Glorie wil come and cal us to an account for every thought word and Action What a dreadful Jugement or doomsday wil that be Have we not al cause to tremble and stand in awe of this terrible day For our part knowing the terror of the Lord we persuade men to maintain an holy dread and fear of that tremendous day This holy awe and fear of that great day is no way inconsistent with lively hopes and affectionate desires thereof neither doth it at al impede or hinder our hastening thereto For this Godly fear procedes from a Spirit of Adoption faith and love and so keeps the soul in an holy awe lest it should do any thing unworthy of that great day It s true servile carnal fear procedes from Unbelief and self-love and therefore drives men from the day of God whiles it seems to hasten them towards it But this holy filial fear proceding from faith and love always prepares for and hastens the soul towards the coming of the day of God Slavish fear is of a dul and lazy humor it freezeth and bindes up the powers of the soul but filial fear is warme and active it greatly enlargeth the heart in its motion towards the coming of our Lord. Yea holy fear as wel as faith and hope makes our absent Lord present and so his second coming present to the soul 5. We hasten to the coming of the day of God by satisfaction complacence and delight in that glorious day This is not at al inconsistent with the former For the Child may dread and fear the coming of his Father as a Judge and yet delight and joy therein as his Father so here a Child of God dreads the coming of Christ as a Judge and yet rejoyceth therein as Christ is a Father and Husband Yea how oft hath the believing soul at the same time the greatest holy fear and awe and yet the greatest delight and solace in the expectation of his approching Lord Complacence and delight arise from the presence of the object delighted in Faith makes the coming of our Lord present and then the believing soul find joy and satisfaction therein Thus Abraham delighted in the first coming of our Lord John 8.56 Your father Abraham rejoyced to see my day and he saw it and was glad By faith he made the day present and then rejoiced therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he danced and skipped for joy he was as it were in a transport Such should the believers joy be in the prevision and prelibation of our Lords second coming O! what raptures of joy might we have herein What an Heaven upon Earth might a Believer fetch hence As Christs absence is most bitter so ought not the foresight of his returne be most sweet and joyous to his spouse and friends Oh! how sweet is it even to dream of Christ The heart and the treasure are ever together Luke 12.34 If Christ be your treasure your heart wil be with him and delight in him We find this delight in the prevision of our Lords second coming described to the life by the Psalmist Psal 98.6 9. Psal 98.6 9. With trumpets and sound of cornet make a joyful noise before the Lord the King c. 8. Let the flouds clap their hands let the hils be joyful together Have the flouds hands to clap or the hils a tongue to sing joyfully no but these human actions are by a figure called prosopopoeia attributed to these inanimate creatures to excite us to rejoice in the coming of the day of God So it follows v. 9. Before the Lord for he cometh to judge the earth c. The like we find Psal 96.10 11 12 13. Thus by complacence and satisfaction in the approche of our Lord we dayly hasten towards that great day For al joy is active and diffusive it is as oil to the wheels of the soul specially if our joy be spiritual 6. We hasten to the coming of the day of God by putting our hearts into a prepared posture and disposition to meet and welcome him when ever he comes Thus the Latin Glosse on our text Hastening i. e. say they by acting wel that you may be such whom the Lord may come to save And certain it is the more prepared we are to entertain our Lord when he comes the more we hasten towards that great day Luke 12.34 36. Thus Luke 12.34 35 36. v. 34. He tels them where your treasure is there wil your heart be also i. e. if the treasure be in him the heart wil be with him and alwaies waiting for his coming Thence it follows 35. Let your loins be girded about and your lights burning It s an allusion to persons waiting for the Bridegroom or their Masters coming in the night and thence they stood with their loins girded and lights burning ready to meet him So it follows 36. 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 Now this preparation for the coming of our Lord consists in getting a stock of habitual grace and keeping the soul in a vigilant posture Christians should aim at the highest raisures of Grace that so they may meet their Lord with triumph Grace in vigor and power is the best preparative for the coming of our Lord. Much Grace wil give much acceptance and boldnesse in that day Every new degree of Grace is a step towards the day of God He that attains to a great mesure of Grace gets up into the spirit and life of that great day 7. We hasten to the coming of the day of God by running our Christian race with al manner of holy activitie and exercice of Grace Habitual Grace prepares us for the coming of our Lord but gracious exercices in our Christian race is a pressing on towards that day A spirit of sloth puts us greatly back but exercices of Grace do much hasten us on towards the day of God Every repetition of a gracious act gives us a lift forward towards that day By how much the more active Grace is by so much the more we presse on towards the coming of our Lord. The exercice of Grace gives light and life to the soul in its Christian race One exercice of Grace disposeth the soul for another and this for another c. Thus exercices of Grace are multiplied into thousands without pain whereby the soul greatly hastens towards the coming of the day of God The blessed God rewards exercices of Grace with farther Assistances of Grace yet of mere Grace The highest assimilation of the soul to God is by divine operations Whatever condition we are in there is some suitable Grace which being suitably exercised doth hasten the soul towards the coming of our Lord. Thus Paul hastened towards the coming of the day of God Phil. 3.11 12 13 14. Phil. 3.11 If
6. 119 2 Thes 2.1 109 1 Timoth. 6.12 14. 111 2 Timoth. 1.7 23 4.8 60 Titus 2.12 13. 149 Hebr. 3.14 64 5.14 28 11.1 50 51 11.9 10. 98 11.13 51 11.26 92 James 1.8 20 111 2.12 170 5.9 153 2 Pet. 1.9 23 3.10 3 7 3.11 7 8 89 97 114 3.12 9 11 1 John 3.2 3. 101 Jude 14 15. 75 21. 93 ERRATA PAge 77. l. 7. for there read then p. 82. l. 22. for have r. hath p. 96. Title for of r. to p. 100. l. 6. dele the period af er Godlinesse p. 100. l. 20 after same adde with p. 107. l. 27. before stable adde more p. 160. l. ult dele to after Judge p. 185. l. 4. for forcing r. fixing A Discourse of Christs Coming c. CHAP. I. The Explication of 2 Pet. 3.10 11 12. with several Observations deduced thence SECT 1. The Explication of the Text. OUR Apostle Peter by a spirit of prophesie forseeing what a deluge of Atheisme and Epicurisme would break in on the professing World in these last days how many scoffers would arise walking after their own Lusts and denying the last Jugement he doth in this 3 Chapter premonish Believers hereof and also confirme them in the expectation of the second coming of their Lord. The Chapter has two parts 1. A confirmation of Christs second coming to Jugement 2. An elegant description of the same with the worlds destruction In the first part there are these members 1. A prediction of Atheistic Epicurean scoffers who should arise in these last days c. v. 3. 2. A Recitation of their Argument whereby they should endeavor to subvert the second coming of Christ and future Judgement v. 4. 3. The Refutation of their Argument v. 5 6. 4. A confirmation of the Worlds dissolution by fire v. 7. 5. A proleptic excuse for the delay thereof v. 8 9. In the second part of the Chapt. you have 1. A description of Christs coming to Jugement both from the manner of it which would be most sudden and unexpected by many and from its Adjunct namely the Worlds last Conflagration which is explicated in its parts v. 10. 2. An exhortation to al manner of holy Conversation and Godlinesse drawen from the manner of Christs coming and the Worlds dissolution v. 11 12. 3. A promisse of New Heavens and New Earth v. 13. 4. A Repetition of his exhortation to pietie and a confirmation of the same from Pauls Epistles v. 14 15 16 c. So much for the coherence in general The Text is a Description of our Lords second coming to Jugement both with the Manner and Adjuncts thereof and thence an Exhortation to al manner of holy Conversation and Godlinesse In the verse immediately precedent the Apostle makes mention of Gods Longanimitie or Long-sufferance But lest any should abuse this Divine Long-sufferance to carnal securitie he subjoins in our Text v. 10. But the day of the Lord wil come as a thief in the night c. The first Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The is very emphatic and distinctive The Day i. e. that great solemne day of the Lord which wil put an end to al the Days of time and usher in Eternitie This Jude v. 6 cals The Great day And the Syriac expresseth the emphase by That Day i. e. That illustrious renowned day which was so oft mentioned by our Lord in the days of his flesh as Mat. 7.22 24.36 26.29 as also by Paul 2 Tim. 1.18 c. That Day the forethoughts of which is so terrible to sinners and so refreshing to Saints That Day which wil be so black dismal and hideous a Dooms-day to the wicked but so bright and glorious a day of Relaxation and Rest to Believers Of the Lord. Why is it called the day of the Lord 1. By reason of its excellence and magnificence For things most excellent and surpassing are by the Hebrews in a more special manner attributed to God as the fire of God the Ceders of God c. 2. Because this wil be the last Day of Time which puts a period to Christs Mediatory Kingdome and ushers in Eternitie 3. Because in this day our great Lord wil manifest his Omnipotence Faithfulnesse Justice Holinesse Wisdome with his other glorious Attributes which now seem veiled with greater lustre and Majestie 4. It seems to be called the Lords day in opposition to mans day in this life The wicked have their Day of Sin ay but the Lord wil also have his day of Jugement The Enemies of Christ have their day of persecution ay but wil not the Lord have his day of vengeance also Close hypocrites have their day of hypocritic profession and the Lord wil have his day of manifestation and discovery Afflicted Saints have their day of suffering but the Lord wil have also his day of recompence 2 Thes 1.6 7 c. Wil come as a thief in the night Our Apostle hath taken this Ressemblance from the mouth of our Lord Mat. 24.43 But know this that if the good man of the house had known in what watch the thief would come he would have watched c. So Luk. 12.39 The same similitude is used to the same intent by Paul 1 Thes 5.2 The Day of the Lord so cometh as a thief in the night The like Rev. 3.3 16.15 But why is the coming of our Lord thus expressed under the similitude of a Thief 's coming Because 1. The coming of a thief is unexpected and uncertain he usually surpriseth those in the house when they least expect him So the coming of our Lord shal he when secure sinners least expect him 2. The coming of a thief is usually swift and speedy The lesse he is expected the more speed he makes though the whole familie be asleep yet he sleeps not but is vigilant and active in his course and motion So our Lord his coming is not lesse speedy than unexpected Though sinners may sleep on the bed of carnal ease and securitie yet he sleeps not but is exceding quick and swift in his motion So Mat. 24.27 For as the lightening cometh out of the East and shineth even unto the West so shal also the coming of the Son of man be 3. A Thief comes to rob and make spoil yea oft to kil So our Lords coming is in order to vengeance on the secure unbelieving World Thus Luke 21.34 35. so that day come on you unawares for as a snare shal it come on al them that dwel on the face of the whole earth Some of the Ancients referring that clause in the night not so much to Thief as to Wil come were of an opinion that Christs second coming would be in the night This also they collected from the Parable of the Virgins Mat. 25.6 which seems to have given the first ground to the Popish Vigils or watches But it seems evident that the word night here must be referred to (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referendum est ad 〈◊〉
it affects Now there is a twofold nearnesse under which we are to look for the coming of the day of God First the nearnesse of its approche to us and Secondly the nearnesse of our approche to it 1. We are to look for the coming of the day of God in the nearnesse of its Approche to us This has ever been the great sin of the secure world that men look on the coming of the day of God as a thing remote Yea our Apostle Peter foretold that this would be the great sin of these last days so in some few verses before our Text 2 Pet. 3.3 4. knowing this first that there shal come in the last days scoffers walking after their own lusts and saying where is the promisse of his coming c. And this prodigious piece of Atheisme which Peter presageth would befal these last days seems to have given the original occasion of the following discourse touching the second coming of our Lord Yea and that which is yet more remarquable is this that the nearer the day approcheth the more remote secure sinners by their unbelief make it to be Thence Peter dwels much on this argument that the day of Christs coming is near So v. 9. The Lord is not slack concerning his promisse Again v. 11. Seing al these things shal be Greek are dissolved c. He speakes in the present tense to shew the nearnesse of this day So that to look for the coming of the day of God is to look on it as near to us Thus Paul Phil. 4.5 The Lord is at hand And Hebr. 10.37 For yet a little while and he that shal come wil come and wil not tarrie The like Jam. 5.9 Behold the Judge standeth at the dore And if those primitive Saints looked on the coming of the day of God as near how much nearer then ought we to look on it Oh! with what swift wings doth it post towards us How soon wil winged time rush hinto Eternitie The last words that ever Christ spake or wil speak to the end of the world in a way of Gospel Administration were to assure us that he would come quickly Rev. 22.20 He which testifieth these things saith surely I come quickly Amen This Amen is a seal for ratification and confirmation to assure us that our Lord wil quickly come Lo do not the Heavens begin to open and make way for the coming of the Lord of Glorie May we not by a spiritual eye of faith see him coming in the clouds May not a gracious heart hear the last Trumpe ringing in its ears Is not that fire already kindled which ere long wil turne the whole globe of Heaven and Earth into flames Is not the Judge of quick and dead at the dore And ought we not then to look on the coming of the day of God as near 2 We are to look on the coming of the day of God as near in regard of our approche to it by Death Though the coming of this day should be never so remote in regard of the last jugement yet it is most certain that our approche to it by death is most near Alas who knows how soon any of us may behold our particular day of jugement staring us in the face Do we not al begin to die assoon as we begin to live Is not death as essential to us as life What is our present life but a coming into and going out of this world What is this present earthly Tabernacle we live in but our Inne our Hospital our Leper-house How soon wil a little time eat us out of our possession Doth it not then nearly concerne us to look dayly for death And is not this a main part of our looking for the coming of the day of God This was Pauls frame Phil. 1.23 Phil. 1.23 For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better To depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contains various emphatic notions proper to the sense It signifies 1. To loosen or relinquish our chains as prisoners 2. To depart from our Inne to our home 3. To weigh anchor and set sail 4. To loosen the cords of our Tents as Soldiers 5. To be resolved into our first elements as bodies corrupted So that Pauls longing desire was to depart from his bodie as his prison his Inne his Tent c. And why That he might be with Christ This made him so willing to be dissolved that so he might be taken into a more intimate union with his Lord for whose coming he so much looked He looked on the dissolution of his bodie to be but the conjunction of his soul with Christ Death was in his eye but a dore to life He knew death would take nothing from him but his prison his chain his clog his shame his sting his poison his burden his miserie This made him to look for the day of death as the day of his espousals and coronation So that it 's evident to look for the coming of the day of God implies our looking for death which is a great approche thereto And may we not take up this as a general observation that none have more lively expectations of the coming of their Lord than those who have most fresh and affectionate expectations of death And on the contrary do not they alwayes put far from them the coming of the day of God who put far from them thoughts of death such an essential and intimate connexion is there between these two Ah! think how soon your breath wil grow cold your eye strings break your soul stand trembling at the dores of your lips and take flight at the windows of your eyes and then you cannot but look for the coming of your Lord. Doth not the frailtie of life specially in these days engage us to look for death And are any more fit to live than those who think most of and prepare for dying Should we not whiles on earth so live as alwaies dying that so we may when death comes live alwayes with our Lord Is not life and death the same thing to him that daily lives in the expectation of and preparation for death Oh! then why should we not ever live in the expectation of death which wil join our soul and Christ together 2. Another Adjunct of the coming of the day of God is its Vnexpectednesse This is fully expressed 2 Pet. 3.10 But the day of the Lord wil come as a thief in the night We al know the coming of a thief is unexpected yea the nearer he is the lesse usually he is expected Such wil be the coming of our Lord as he himself informes us Luke 12.39 40. If the good man of the house had known what hour the thief would come he would have watched Be ye therefore ready also For the Son of man cometh at an hour when ye think not We find this exemplified in the parable of the Virgins Mat.
some great Divines incline to the later namely that it shal be only a Purgation and Refinement yet most terrible to the sinful World Oh! what prodigious universal devouring flames wil these be Alas how wistly wil the sensual sinner then look when al his terrene pleasures shal be snatched away by those mercilesse flames What wil the luxurious voluptuous Glutton do when he shal see al his delicious curious dainties with which he so much gratified his palate burnt up Where wil the ambitious man climb for honors when al Crowns and Scepters are consumed Where wil the avaricious covetous Worldling go to digge for riches when al his Gold and Silver is burnt up What wil become of al your fine houses your rich hangings your costly ornaments which you now Idolize Doct. 4 4. It follows v. 11. Seeing then that al these things shal be dissolved The Original is a participle of the present tense and so signifies strictly are dissolved which notes the certaintie and nearnesse of this Dissolution Whence observe That the Dissolution of the World by fire is most certain and near 1. As for the certaintie of this Dissolution we find it avouched not only by Sacred but also profane Writers It was a commun opinion among the Platonists that the World should be destroyed by fire which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also among the Stoics who called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seneca speaks much and fully to this purpose Minutius Foelix informes us that the Epicureans held the same The Pythagoreans also with several of the Poets averred the same Al these as we may presume borrowed these their Traditions of this last Conflagration from the Jewish Church among whom it was communly believed as is conceived from Enoch's prophesie as Jude v. 14 15 seems to intimate But the Sacred Scripture is positive herein 2. Neither is this last dissolution only certain but also very near It was looked on as near in the Apostles times but how much nearer then is it now Alas who knows how soon al your works of Nature and Art may be burnt up Al your splendid attire with al other curious pieces of Art which you now so much Admire and Idolise O fools what do we here Why sleep we so securely in this old Pesthouse which ere long wil flame about our ears What folie is it to build Tabernacles and take up our rest in this commun prison which wil soon be burnt Doth not time post away with speed and Eternitie post towards us Is not the Judge at the dore yea at our elbow Do not the Heavens daily waxe old as a thread-bare garment and doth not decrepit and lame Nature admonish us dayly that its Dissolution is near Yea doth not the scarcitie of faith upon the Earth assure us that the second coming of our Lord is not far off as Luke 18.8 And should not this engage us al to make sure of that Citie which hath foundations whose builder and maker is God Heb. 11.10 Oh! what a sad case shal we be in if when our Lord comes to pul down the Wals and burne up the very foundations of this leper-house so much overspread with sin we have no share in those Heavenly mansions John 14.2 Doct. 5 5. Hence our Apostle collects What manner of persons ought ye to be in al holy conversation and Godlinesse Whence observe That the speedy coming of Christ to Jugement layes a deep and essential obligation on al to aim at and labor after the highest raisures of holy Conversation and Godlinesse This is a Doctrine of great weight and Influence that which carries in it the highest motives yea the very vital spirits of faith and Godlinesse But the explication of this wil fal in under the following point Doct. 6 6. It follows v. 12. Looking for and hastening unto the coming of the day of God c. These words considered in their causal connexion with the precedent offer to our view this great Observation That the fiducial looking for or expectation of and hastening unto the second coming of our Lord has a mighty efficacious influence on al sorts of persons to raise them up to al manner of holy Conversation and Godlinesse This great Truth though last in order yet it seems first in the Apostles Intention and that indeed which gave the occasion and rise to this warme discourse touching the second coming of our Lord and ensuing Jugement This therefore I shal make the subject of our following discourse And for the explication hereof three Questions offer themselves as mater of Inquisition 1 Q. What it is to look for and hasten to the coming of the day of God 2 Q. 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 3 Q. Touching the connexion of the parts Whence it is that the looking for and hastening unto the coming of the day of God has such an efficacious Influence on al sorts of persons to raise them up to al manner of holy conversation and Godlinesse CHAP. II. What it is to look for and hasten to the Coming of the Day of God SECT 1. The several Qualities of a sanctified eye whereby we look for Christs coming 1 Q. WHat it is to look for and hasten to the coming of the day of God This Question may be resolved into two parts 1. What it is to look for the coming of the day of God 2. What it is to hasten to coming of the day of God 1. What it is to look for the coming of the day of God This notion to look for being a metaphor borrowed from natural vision or sight we may refer the Resolution of the Question to the several parts of natural vision Which implies 1. A Visive facultie or eye whereby we see 2. An object visible or thing seen 3. A medium through which we see 4. The actual Reception of the Object into the eye Thus in the looking for the coming of our Lord There must be a spiritual eye an object visible a medium and the Reception of the object into the eye 1. There must be a spiritual eye or sanctified visive facultie to look for the coming of the day of God Without a sanctified mind there can be no looking for the coming of the day of God A blind man may as wel look on the Sun as a carnal mind look for the coming of our Lord. Now this spiritual eye or sanctified mind which is so essential to our looking for the coming of our Lord comprehendeth several Divine Qualities or dispositions 1. It must be an Evangelic fiducial eye not merely rational or legal To look for the coming of our Lord merely with an eye of Reason is but to put it farther off from us The coming of our Lord is an object altogether invisible to an eye of reason it 's faith alone can make it visible
flame c. By love the heart ascends up as in a flame to meet our Lord. Love is a swift post that carries the heart to its beloved It is never satisfied ' til it arrives to union and fruition of what it loves Absence fires love and makes it burne with a vehement flame towards its approching Lord. Yea it gathers force from obstructions and difficulties Love burning in the Intention of the wil gives swift feet yea wings to the soul to flie towards the coming of the day of God A soul inspired with love to our approching Lord is not its own but loseth it self in the bosome of its Lord There it lives and breathes and moves day by day Love is most artificial and puissant to hasten the soul towards the day of God it commands al the Passions and Actions of the soul to tend and move this way Yea it makes the most difficult unpleasant way easy and pleasant Alas do but thinke what love wil do to meet and enjoy an absent friend and wil it not do much more to meet and enjoy its absent Lord Love grows not faint or weary in its motion towards our coming Lord. Yea it multiplies by acting and that from the similitude there is between the lover and beloved Hence there is no Grace that has such a strong inclination to its act and object as this Divine Love Indeed it s never wel pleased longer than it is hastening to its beloved It immediately delivers up the heart to its approching Lord and so adheres to him by an unioâ— of spirit It is impatient til it come to take hold of its Lord it melts and dissolves the heart into him Such is the force of Love in hastening to the coming of the day oâ— God 2. The soul hastens to the coming of the day of God by longing desires after it Desires are the firstborne of Love and the feet of the soul whereby it moves towards its beloved He that is possest with desires after the coming of Christ cannot but hasten towards that great day For desire is an hungry greedy Affection which thinkes it has never enough of what it desires In every lover there is a desire of union with its beloved and therefore the absence of Christ causeth the soul to breath forth love-sighs after his second coming Thus the Spouse Cant. 8.14 Cant. 8.14 Make haste or flee away my beloved and be thou like to a Roe or to a young hart upon the mountains of Spices Flie my beloved As the Spouse began with desires of Christs first coming Cant. 1.2 to kisse her by the Preaching of his Gospel so she ends this her Song with earnest desires of his second coming to put an end to al her miseries Thence it follows And be thou like to a Roe or liken thy self to a Roe i. e. be swift and make haste to flie away or to a young hart on the mountains of Spices Some conceive that the Harts which sed on those mountains of Spices had a very aromatic fragrant smel and thence the Spouse here ressembles her beloved to these thereby to shew how much her heart was ravished with the sweet odors of his Grace and how much she longed for his second coming Thus the same Spouse or Church Rev. 22.17 And the spirit and the bride say come and let him that heareth say come and v. 20. even so come Lord Jesus As if she had said O time post away and hasten the coming of my Lord come Lord come for Love is tormented with delays Thus ardent desires after the coming of our Lord do much hasten the soul towards that day A believers continual crie should be Lord come down to me or take me up to thee His desires after the coming of his Lord should never cease ' til he be master of what he desires This was the language of Pauls groans 2 Cor. 5.2 For in this we groan earnestly desiring to be clothed upon with our house which is from Heaven Pauls groans after his dissolution were in order to the conjunction of his soul with Christ and hereby he hastened to the coming of his Lord. 3. The soul hastens to the coming of the day of God by lively Hopes of that day Hope is the neck stretched forth or head lifted up whereby the soul expects with confidence its approching Lord. Hope as the good Spies Caleb and Joshua prophesieth good things in the greatest difficulties A fiducial hope stands on sure ground even the word and fidelitie of God and therefore it wil not be soon shaken though the pillars of Heaven and Earth are shaken Yea when the times are worst hope oft expects the best even the coming of our Lord. Luk. 21.28 Thus Luke 21.28 And when these things begin to come to passe then look up and lift up your heads for your Redemtion draweth nigh These things i. e. distresse of Nations and the powers of Heaven being shaken with other terrible forerunners of the Son of God v. 25 26 27. Then look up Ut solent qui de loco superiori libertatem expectant Grot. and lift up your heads These are expressions of hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look up as they who from some eminent place confidently expect libertie and deliverance The more we hope for Redemtion at the coming of our Lord the more our souls wil hasten towards that day If our hopes flagge our pace wil flagge The longer the thread of our hope is the swifter wil our motion be towards the coming of the day of God Yea strong and lively hopes make us partakers of Christ and al the good things that attend his second coming Heb. 3.14 So Heb. 3.14 For we are partakers of Christ if we hold the beginning of our confidence stedfast unto the end Principium quo sâ—stentamur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The principle or foundation by which we are supported Wel-grounded hopes give a subsistence to the good things hoped for and thence we find the same word used to expresse faith by Heb. 11.1 as it is the subsistence of things hoped for Now the good things hoped for being made subsistent and present in and by hope no wonder if the soul hasten towards the coming of Christ hereby 4. The soul hastens to the coming of the day of God by an holy dread awe and fear of that day That great day although it be most joyous to Saints yet it wil be also most terrible to sinners And the terrors of this day apprehended by faith leave an holy awe and dread on believers themselves Oh! what holy Tremblements of heart have many awakened serious souls at the apprehension of that terrible day This seems to be the import of Pauls Exhortation 2 Cor. 5.10 2 Cor. 5.10 11. For we must al appear before the Jugement seat of Christ c. What follows 11. Knowing therefore the terror of the Lord we persuade men As if he had said Oh friends Wil not that
he or O! how happy is he What a rare servant is he Our blessed Lord useth this forme of speech to shew how rare and excellent such faithful and prudent servants were Thence he concludes v. 46. Blessed is that servant whom his Lord when he cometh shal find so doing As if he had said He is a faithful and blessed servant indeed who thus watcheth al opportunities of service Now al this is but the effect of serious expectations of Christs second coming 12. Daily and fiducial expectations of Christs second coming are greatly prevalent to wind up the Soul to a Life of faith which is a main spring and essential part of Godlinesse For what is Godlinesse but a dissolving or melting the wil of man into the wil of God And how is this brought about but by faith which bends the human wil to a correspondence with and conformitie to the divine wil He is the Godly man indeed to whom God is althings and the creature nothing who admires nothing but God who makes God the first principe of his Dependence and the last end in point of fruition And are not these the proper issues of faith And what more effectual to worke the heart to such an active faith than fixed and raised expectations of the coming of our Lord The Life of faith hath seven main venes or branches which are al animated or spirited by believing views of our Lords approche 1. A main part of the life of faith consists in the realising of those good things hoped for So Heb. 11.1 Faith is the substance or subsistence of things hoped for and evidence of things not seen i. e. Faith makes things future present things invisible visible And how is it that faith workes such wonders but by real views of the coming of our Lord Faith by fixing its eye on that glorious day gives the soul a spiritual real view of al those coming glories which attend and follow that day 2. Another branch of the life of faith consists in those prelibations and foretastes of approching Glories which believers at times are made partakers of And what more efficacious to animate this part of the life of faith than lively views of our Lords near approche Thus Ephes 1.13 In whom â—lso after that ye believed ye were sealed with the holy spirit of promisse 14. Which is the earnest of our inheritance until the redemtion of the purchased possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dum in libertatem vindicemur Bez. ' til we are brought into a state of complete libertie The believing views of our Lords approche give us some earnest and first fruits of this purchased possession as Rom. 8.23 which have the first fruits of the spirit 3. Much of the life of faith consists in spiritual groans after the dissolution of this sinful frail Tabernacle in order to a more complete union with our Lord. This follows on the former For they who have received some prelibations of approching glories cannot but long after a dissolution of this sinful state in order to a more intimate conjunction with their Lord. And whence springeth this but from serious expectations of our Lords approche So Rom. 8.23 Rom. 8.23 And not only they but our selves also which have the first fruits of the-Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemtion of our bodie Look as the Israelites in the Wildernesse having tasted off the clusters of Canaan longed after the ful possession of that goodly land O! say they when shal we set foot in Canaan So Paul having tasted of the first-fruits of Heavenly Canaan groans and longs after a dissolution in order to his more intimate conjunction with his Lord. And that which made him groan more earnestly was his waiting for the Adoption namely at the coming of our Lord. The like 2 Cor. 5.1 For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens Paul takes this for grant that if his bodie were once dissolved his soul should be housed with God he should meet his Lord. What follows hence v. 2. For in this we groan earnestly desiring to be clothed upon with our house which is from Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In or for this we groan That which made him groan after a dissolution of his bodie was the union of his soul with his absent Lord as ver 5 6. 4. Another part of the lise of faith consists in an holy resignation to the wil of God in althings Herein also much of the life and power of Godlinesse doth consist And what more powerful to breed such a resignation to the wil of God than lively expectations of our coming Lord O! how gladly would such have Christ to dispose of al their affairs What content can they take in every condition God cals them unto If they meet with a darke providence how much do they persuade their hearts quietly to submit to the Divine wil therein Whence procede al our clamors and murmurs against the Divine wil but from some defect or neglect in waiting for Christs coming O! how patient and meek wil such be who continually expect their Lords approche So Jam. 5.7 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 the later rain The coming of the Lord is here brought in as the ground of Christian patience or submission to the wil of God v. 8. Be ye also patient stablish your hearts for the coming of the Lord draweth nigh 5. Again the life of faith consists much in the Art and Mysterie of bearing the Crosse which is much improved by serious thoughts of our Lords near Approche Lively expectations of Christs second coming take out the sting and poison of every Crosse and infuse a medicinal vertue into it O! how is the black crosse made beautiful the heavy crosse made easy and leight the sour bitter crosse made sweet by spiritual sights of our Lords approche Thus Act. 5.41 Act. 5.41 And they departed from the presence of the council rejoycing that they were counâ—â—â— worthy to suffer shame for his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were honored with dishonor or reproches for his name Here is a figure which they cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acute solie whereby things contrary are acutely and wisely conjoined They count their dishonors and Disgraces for the name of Christ great marques of honor and grace and why because they mesured al by the coming of the day of God What more soverain cordial can there be to revive the drooping despondent spirits of troubled Saints than saving heart-affecting views of their Lords approche And there is good reason for it because then the troubled Saint shal be freed from al his pressing fears burdens tentations
and the same And what is there more efficacious to improve such an holy friendship with God than serious expectations of the coming of our Lord Oh! how ambitious wil such be to have one and the same Mind Wil Affection and Conversation with Christ Paul was one of the best friends Christ ever had on earth and wherein lay his friendship chiefly but in conformitie to the death and life of Christ 2 Cor. 4.10 11. 2 Cor. 4.10 11. Always bearing about in the bodie the dying of the Lord Jesus that the life also of Jesus might be manifest in our bodie c. Paul was couformable as wel to the death as to the life of Christ As Christ died for sin so he died to sin And as Christ lived to God so Paul in his mesure Christ was his great exemplar both in regard of active and passive obedience Christs exemple was not only the Rule but also Reason of his obedience The love of Christ to him and his love to Christ prevailed on him to live the life of Jesus The end of his suffering for and obedience to Christ was to manifest the life of Christ And what did wind up his Spirit to such a divine friendship and conformitie unto Christ but serious thoughts of his second coming So John tels us 1 Joh. 3.2 3. that every one who hath hopes of being found at last day a friend of Christ purifieth himself as he is pure And Paul informes us Tit. 2.11 12. That the Grace of God teacheth us that denying ungodlinesse and worldly lusts we should live soberly righteously and Godly in this present World i. e. in short that we should demonstrate our friendship to Christ by manifesting the life of Christ And then he addes the ground of al v. 13. Looking for that blessed hope and the glorious appearing of the great God and our Savior Jesus Christ 2. Another part of friendship with Christ consistes in an holy Ambition to please him A true friend makes it his businesse to please and content his friend so Believers to please Christ And herein much of the Spirit of Godlinesse doth consist What is al pietie but a studious emulation and endeavor to please God Hence among the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Godly man was one that had a care to please the Gods Such also they stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophiles a friend of God Thus Enoch is said Heb. 11.5 to please God and what made him thus ambitious to please God but fiducial expectations of the coming of our Lord of which we find mention Jude 14. Such a Court-like ambition had Paul to please Christ 2 Cor. 5.9 2 Cor. 5.9 Wherefore we labor that whether present or absent we may be accepted of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore i. e. because we have this Confidence and desire of being present with our Lord who is our best friend therefore we labor Si nificanter â— surpavit hoc votabulan quo soreasis quaedam ambitio hâ—norum propriè sig â—ificatur Bâ—za 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have a certain courtlike ambition and holy emulation of pleasing Christ Thence he addes v. 10. For we must al appear before the jugement seat of Christ Oh! what a prevalent argument was this to worke up Pauls spirit to an holy emulation of pleasing Christ Thus also Peter in the words following our text 2 Pet. 3.14 wherefore beloved seing that ye look for such things be diligent that ye may be found of him in peace without spot and blamelesse Here he brings in the looking for the coming of the day of God as a strong argument inducing them to an holy emulation and contention after al manner of gracious qualities for the pleasing of Christ their friend 3. Another part of Godly friendship with Christ consists in importunate desires and endeavors to serve him It s a great saying of a serious Jansenist S. Cyran One of the most principal rules for solid devotion is that we let not passe the least occasion for serving God If there be any vacuum or emty space in our lives the Devil wil be sure to fil it up and so obstruct our friendship with Christ What more obsequious and officious than friendship and who are more industrious and unwearied in the service of Christ than such friends of his who dayly expect his second coming Thence that parabolic exhortation of our Lord Luk. 19.13 Luke 19.13 And he called his ten servants and delivered them ten pounds and said unto them occupie ' til I come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 employ al your thoughts vigor and activitie in my service and why til I come This is brought in as an argument or motive to engage them more effectually in his service A soul that lives much in the expectation of Christs coming wil spend as much time and strength as he can in the service of Christ but as little as he can in the service of sin Thus also it was with the Corinthians 1 Cor. 1.7 So that ye come behind in no gift waiting for the coming of our Lord Jesus Christ Their waiting for the coming of our Lord is brought in by Paul as that which has a very efficacious causal Influence on the improvement of their gifts in order to the service of Christ And what made Paul so vigorous and laborious in the service of Christ but daily expectations of his returne So 1 Thes 2.19 For what is our hope our joy our crown of rejoycing Are not even ye in the presence of our Lord Jesus Christ at his coming That which made Paul so unwearied in his service for Christ among the Thessalonians was an eye fixed on the coming of Christ and the Crown he should then receive for al his labors Such thoughts make us do much in a little time for Christ 4. Lastly a main part of our friendship with Christ consists in an affectionate complacential remembrance of him in his absence and doth not the formal spirit hereof consist in looking for and hastening to the coming of the day of God Are not they most mindful of him who daily expect his second coming Was not this one main intent of our Lord in the Institution of his last supper that we might thereby keep alive the memorial of him 1 Cor. 11.25 26. Thus 1 Cor. 11.25 This do ye as oft as ye drinke it in remembrance of me Friends at parting are wont to leave remembrances each of other so Christ left his last Supper as a love-remembrance with his friends Thence it follows 26. For as oft as ye eat this bread and drinke this cup ye do shew the Lords death ' til he come The coming of Christ and the expectation thereof is that which gives life to our remembrance of him The thoughts of Christs returne give a fresh lustre and sweetnesse to al love-tokens 15. Solid and deep expectations of our Lords coming have a particular and powerful Influence 〈◊〉 〈◊〉 〈◊〉
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
for the coming of our Lord. 2. Examine whether you are prepared to meet the Lord when he comes Suppose you should this night hear the crie Behold the Bridegroom cometh are you ready to enter into the wedding chamber Have you the Wedding garment of Faith and Holinesse Do you stand with your loins girt and your lamps burning ever ready to entertain your Lord How stands it with you in point of Assurance and wel-grounded evidences as to your eternal state Can you look Christ in the face with confidence when he comes Are you sure your sins are pardoned and your persons accepted Dare you look death in the face without change of countenance when ever it comes Remember the Lord hath taken al other cares on himself that so we might care for nothing but to prepare for our Lords approche Examine whether this be your care 3. Examine wel both your Notions and Practice of Godlinesse Count nothing Godlinesse but what wil bear the fiery trial at the coming of our Lord let there not be a loose pin in the main parts of your Christianitie Thinke oft whither you are going and where you shal loge at night and this wil make you exceding accurate and curious both in your notions and practice of Godlinesse 4. Here is mater of conviction rebuke and shame both to secure sinners and Saints who mind not the coming of the day of God 1. Here is mater of conviction and confusion to carnal secure sinners such as Peter prophesieth of 2 Pet. 3.3 4. Who walk after their own lusts saying where is the promisse of his coming I fear there are too many who pretend much friendship to Christ and yet seldome or never think of his returne I shal therefore take libertie to reason the case with such Thou thinkest peradventure it may be long enough ere Christ come if he come at al Mean while thou art resolved to take thy fil of thy lusts Very good Ay but what grounds hast thou to thinke it wil be long ere Christ come Doth not the Scripture tel thee in expresse termes the Judge standeth at the dore Jam. 5.9 and darest thou contemne plain Scripture doest thou consider whose word it is thou doest contemne whose threats thou thinkest scorne of Canst thou not believe he is so near at hand Why yet believe that he wil surely come first or last and then cal thee to an account for al thine evil deeds I say do but believe this and I question not but it wil make thine heart to ake Ay but possibly thou mayst presume to find favor with him in that day Why not What sinner canst thou expect to find favor in his eyes at last day and yet despise and reject al proffers of his Grace in this day of salvation spit in his face and prefer a few sensual delights before him Oh! what a foolish soul-deluding presumtion is this It s true our great Lord is exceding merciful pure Grace al love But is he not also as just and righteous Is it not a righteous thing with him to recompense tribulation to carnal secure sinners and what wouldst thou have him unrighteous that he may shew mercie to thee Ah! what a sad contemplation is this for awakened sinners to thinke that God must either be unrighteous or al their foolish hopes of mercie must perish And let me tel thee sinner the mercie and Free-grace of God wil be so far from favorising of thee in that great day if thou continuest in thy sin as that it wil prove a stinging aggravation of thy miserie Oh! what a dreadful worme wil this breed in thy Conscience to be spurned into hel by a foot of Mercie and Grace Do not thy hopes yet fail thee Is not thine heart yet pained and rent at the thoughts of thy Lords coming to Jugement Doest thou not as it were see the Lord of Glorie coming in Chariots of flaming fire to take vengeance on carnal secure sinners Methinkes that voice should be ever ringing in thine ears Lo Yonder yonder comes the Judge of the whole Earth What meanest thou sinner by plodding how thou mayst keep thy lusts and yet escape future wrath How long wilt thou procede to harden thy wicked heart to thine own destruction by putting far off the evil day Assure thy self the day of the Lord is never the farther off for thy thinking it is so but this advantage it wil have by the putting of it far off it wil surprise thee unawares And what wil become of al thy fond hopes and groundlesse presumtions how wil al thy cruel self-flatteries end in everlasting horror confusion disappointment and despair 2. Here is mater of conviction and shame even to Believers to thinke how little the most of them have their thoughts fixed on the second coming of their Lord. Alas how little are your expectations of that great day raised How coldly and faintly do your Affections worke towards that good time Ah Sirs are there such glorious things to be reveled then and hath the forethoughts hereof so much influence upon al manner of holy Conversation and Godlinesse How comes it to passe then that Believers have their hearts no more bent towards this great day How comes it to passe that their Affections are not carried out more to meet their approching Lord Is it not strange that Christians should be so seldome and so low in the thoughts of this glorious day Alas where can we spend our meditations better than to meet our Lord where can the Spouse better employ her thoughts and affections than with her absent Husband Who should look towards the coming of their friend their Savior if not Believers As for the secure world no wonder if they endeavor to stifle al thoughts of their Lords approche sithat it wil be a black day to them But as for believers O! what a joyful time wil it be to them Wil it not be the time of their complete redemtion their mariage-day Should not their thoughts therefore be always musing on this day How should their hearts leap for joy at the very reports of it But is it thus with them Are not al too much strangers to this day And oh what an hainous sin is it for believers not to look for this great day 1. How much do such sin against the many intimate relations they bear to Christ Is it possible that the member should forget its Head Was it ever known that the affectionate faithful Spouse forgat her absent husband Is it not then strange unkindnesse that the members of Christ should put far from them the coming of their Head and Lord 2. What a strange violence do such offer to al the principles of the New Creature Is there any thing more injurious to the divine nature than not to mind the approche of Christ Doth not this greatly provoke and grieve the Spirit of Adoption How is faith opprest and kept under hereby What a check and contradiction is this to al Divine