and sins This was the ground of the Apostles consolation to the afflicted Thessalonians who lived under the crosse al their days 1 Thes 4.16 17 18. v. 16 17. he gives them a lively Image or description of the coming of our Lord and then concludes v. 18. wherefore comfort one another with these words O! what a spring of consolation is here If thou art much acquainted with such thoughts I dare say thou canst be no stranger to true comfort Oh! how much comfort might Saints enjoy amidst al their crosses would they but feed and refresh their hearts with frequent expectations of their Lords second coming Do not the purest and best consolations come in this way Thus Paul comforts the same Thessalonians 2 Thes 1.7 And to you who are troubled rest with us when the Lord Jesus shal be reveled from Heaven with his mighty Angels He stil makes this the ground of his consolation to those afflicted Saints namely the Revelation of our Lord from Heaven 6. Another vital branch of the life of faith consists in dependence on Christ for actual Grace in al conditions and duties either of active or passive obedience wherein also much of the life and power of Godlinesse doth consist A Godly man is the most passive dependent creature in the World He can neither do nor suffer any thing as a Godly man without absolute immediate and total dependence on Christ by faith And what more effectually promotes such an absolute dependence on Christ than serious expectation of our Lords approche How powerfully is the soul drawen to depend on Christ for al Grace by a spiritual view of his glorious appearence who more dependent on Christ than such who live daily in the expectation of his returne A believing soul that has a spiritual constant regard to the coming of his Lord sees al fulnesse of Grace in him and al emtinesse in himself What makes men more negligent in taking hold of Grace when offered than putting far from them the coming of their Lord How comes it to passe that proud man affecteth to be self-sufficient as God but because he considers not the exact jugement which wil follow on the coming of our Lord He that eyeth that great day seeth a necessitie of putting al his stock and treasure in Christs hands The same faith that draweth forth the soul to regard the coming of his Lord draweth divine Influences from him in order to a provision for that day as Joh. 15.5 He that abideth in me c. 7. The last part of the life of faith is patiently to wait for the reward of al our services and sufferings And is not this also greatly promoted by spiritual expectations of our Lords approche 1. This as to service is evident from Heb. 10.35 Cast not away therefore your confidence which hath great recompence of reward 36. For ye have need of patience that after ye have done the wil of God ye might receive the promisse i. e. the thing promissed Now what argument doth the Author use to excite them unto a fiducial waiting for the recompence of reward That follows v. 37. For yet a little while and he that shal come wil come and wil not tarry Here lies the force of his exhortation even in the speedy returne of our Lord. 2. So also as to sufferings what made Moses so patiently to wait for the recompence of reward but his seeing him who is invisible Heb. 11.26 27 i. e. Our Lord who wil come to judge both the quick and dead 13. Raised expectations of our Lords coming have also a prevalent Influence on Assurance which is a great spring of Godlinesse The more Assurance Saints have the more Godly usually they are For the sense of Gods love to them is mostessicacious to draw forth their love and obedience unto God To be sure that Christ is ours makes us to do and suffer the most for Christ Apprehended love is more powerful than apprehended wrath to keep the soul in ways of dutie The more the heart is assured of an Interest in Christ the more the Interest of Christ prevails in the heart and life Assurance of being in a state of Grace enlargeth the heart to receive much Grace from Christ Such a powerful Influence has Assurance on Godlinesse And O! what a soverain Influence has raised expectations of our Lords approche on Assurance Such thoughts have a twofold Influence on Assurance 1. By way of motive as they presse and provoke the heart to labor after assurance I no way dout sirs but were our hearts possest with daily and fresh apprehensions of Christs second coming to jugement we could not content our selves in such doutful peradventures about our state as now we take up with A soul that lies under deep expectations of Christs second coming wil thus reason in himself What! wil my Lord ere long come to jugement and must I then appear before him in my native colors Oh! what may I do then to be assured of an interest in his favor what more effectual to put men upon heart-examination than such a constant minding of our Lords approche to Jugement Thus Paul 1 Cor. 3.13 tels us that every mans worke shal be tried by fire in that day which is a strong argument to put us on the examination of our heart and workes in order to assurance 2. Actual fixed thoughts of Christs coming have a great Influence on Assurance by way of real evidence They are not only a motive but substantial ground to bottome assurance on what better note or signe of the sinceritie of thy Grace can there be than a fiducial chearful looking for and hastening to the coming of the day of God Be sure an hypocrite fears nothing more nothing strikes a greater dampe on his spirit than the apprehensions of Christs second coming because then al his rottennesse and hypocrisie shal be discovered I dare pronounce that person a Saint who can in good earnest desire and with a wel-grounded confidence expect the second coming of Christ to jugement Yea this is a signe not only of sinceritie but also of an eminence in Grace and therefore a substantial evidence and bottome for Assurance 14. Serious thoughts of the coming of Christ have a forcible influence on the carrying on and improvement of friendship with God in Christ The ancient Glossarie interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Godly man by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophiles a friend of God And indeed the Scripture seemeth to place much of the spirit and power of Godlinesse in friendship with God For look as friendship bends it self to serve please and conforme unto its friend so Godlinesse to serve please and conforme unto God Now what more effectual to maintain and improve friendship with God in Christ than lively expectations of our Lords approche 1. One part of friendship consisteth in Ressemblance of and conformitie unto our friend when mens principles dispositions ends humors conversation and manner of life is one
what a great and terrible day of manifestation wil that be and how doth the forethoughts hereof affect awakened souls What! say such wil my Lord ere long come to judge the World And must al my secret lusts thoughts and actions be then reveled Oh! what mean I then thus to indulge my self in sin What a fool am I thus to treasure up wrath against the day of wrath This was the sum and conclusion of Solomons Sermon Eccles 12.13 Eccles 12.13 14. Let us hear the conclusion of the whole mater fear God and keep his Commandements for this is the whole dutie of man Solomon here closeth up his experimental discourse touching the vanitie of the creature with this great conclusion which saith he is the whole dutie of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man i. e. that which concernes the whole man Ay but what doth he ground his exhortation on That follows v. 14. For God shal bring every worke into jugement with every secret thing whether it be good or whether it be evil O! saith Solomon remember that al your secret vanitie pride wantonnesses with other lusts shal be brought into Jugement at the coming of our Lord and this consideration wil strongly oblige you to fear God and keep his commandments Upon the like account the Apostle exhorts the Corinthians 1 Cor. 4.5 1 Cor. 4.5 Therefore judge nothing before the time until the Lord come who both wil bring to light the hidden things of darkenesse and wil make manifest the counsels of the hearts and then shal every man have praise of God As if he had said Alas how comes it to passe that ye are so censorious in judging me at present Are not things now much in the darke can't you tarrie awhile ' til our supreme Judge come who wil then bring to light al the hidden things of darknesse Hence the Apostle 1 Cor. 3.11 12 13. bids them take heed what materials they built on Christ the foundation because every mans worke shal be made manifest for the day shal declare it c. By day we may understand the day of Christ's coming to judge the world which wil be a great day of Revelation and Manifestation You know a clear discoverie of the fact is a necessary antecedent to a righteous jugement And oh what a discoverie wil there be of the hidden things of darkenesse Wil not then al Gods books and records be brought forth and manifested How clearly wil the book of the Law be understood How manifest wil al the records of Conscience be in that day What a World of secret sins wil the book of Gods omniscience then produce How impossible wil it be for any secret hypocrite to concele his sin in that day At present many refined hypocrites have got the Skil and Art of conceling their secret lusts not only from the world but their own Consciences also There are mysteries of Iniquitie and deeds of darknesse which never yet saw the Sun yea which the sinner himself peradventure is not conscious of Ay but sinner how wilt thou be able to concele thy sin at the revelation of our supreme Judge when he shal come and rip open thine heart and bring to jugement al thy secret sins How wil thine heart be able to bear the brightnesse and heat of that fiery trial at our Lords appearing So also in regard of the Saints that day wil manifest al their secret and hidden things of darknesse both good and evil and oh how much doth the consideration hereof influence their hearts and lives in this day of Grace 2. The consideration of Christs coming to judge the world makes our expectation of his second coming very Influential in as much as that day shal be a day of Recompences and Retributions to every man according to his workes In this world we al have our day of labor and worke every man living has some worke which he designes to finish The righteous they worke in the fire of much tribulation that at last they may find refreshment from the presence of the Lord. The wicked they also work and toyl hard in this their day of time Oh! what drudges are they of Satan and every base lust And as both have their working day so also their day of Recompences at the second coming of our Lord. So Luke 14.14 For thou shalt be recompensed at the resurrection of the just i. e. at the coming of the day of God When mens labors end their recompences begin 2 Thes 1.6 7. so here as 2 Thes 1.6 seing it is a righteous thing with God to recompense tribulation to them that trouble you 7. And to you that are troubled rest with us when the Lord Jesus shal be reveled from Heaven with his mighty Angels The Revelation of our Lord from Heaven is the day of recompences because then al men cease from their workes of time Neither is it only a day of recompences in general but also of retribution unto every man according to his workes Thus much is implied in that first notion seing it is a righteous thing with God What is the formal notion of a righteous thing but to render unto every one according to his deserts or what is his own Thence also it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recompense The word properly signifies to give unto every one according to what he hath done So that should not God recompense unto every one according to his workes he would not be righteous which to conceive of the holy God is no lesse than blasphemie God who is righteous cannot but recompense to al according to their workes else he would not be God So Esa 3.10 Say ye unto the righteous that it shal be wel with him For they shal eat the fruit of their doings 11. Wo unto the wicked it shal be il with him For the reward of his hands shal be given him Rom. 2 5 6 11. Thus Rom. 2.5 and revelation of the righteous jugement of God v. 6. Who wil render unto every man according to his deeds and he gives the reason of al v. 11. For there is no respect of persons with God He respects the person who in jugement respects somewhat which comes not into Jugement When the external qualities or relations of the person are respected which have not relation to the thing This is here stiled by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respect of persons which the Hebrews cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepting the face this may be no way imputed to the righteous God Thus also 1 Pet. 1.17 And if ye cal one the father who without respect of persons judgeth according unto every mans worke Personom â—espicere diciâ—ur â—ui in judicio aliud r spicit quam â—uod in Jadiâ—ium venit Grot. 2 Cor. 5.10 This Christ wil do The like Jer. 32.19 Thine eyes are upon al the ways of the Sons of men to give every one according to his ways and according to
how do they rejoice and make towards it so faith beholding through the optic glasse of some promisse good things promissed it doth realise the same and rejoice therein Thence it follows and were persuaded of them i. e. they looked upon them as really existent in the promisse as if they had been in possession Yea he addes and embraced them i. e. they as it were hugged them in their armes and solaced themselves in the embraces of them just as a man doth his intimate friend who has been long absent in a remote Gountrie Such a real view did faith give them of those good things promissed and hoped for And O that we could by faith thus realise the coming of our Lord What lively glorious Ideas what ravishing views should we then have of that day 2. The actual looking for the coming of the day of God implies an evident distinct particular view of that day This also is the worke of faith which is not only the substance of things hoped for but also the evidence of things not seen Heb. 11.1 Heb. 11.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meridian noon-day light which gives the most distinct evident particular view of things The Argument or demonstration which makes the conclusion most distinctly evident O! what a distinct evident view doth faith give of the day of God Faith pierceth thorow the objects it lookes upon and so gives a distinct view of them We find a great promisse Oculo ad oculum videre est cominus evidentissime videre Esa 52.8 For they shal see eye to eye when the Lord shal bring again Sion What is it to see eye to eye To see eye to eye is to see most evidently and distinctly Such must be our looking for the coming of the day of God Such an evident distinct view had the believing Galatians of Christ crucified Gal. 3.1 Gal. 3.1 before whose eyes Christ hath been evidently set forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prius depictus fucrat Beza They had such evident distinct particular views of Christ crucified as if his passion had been acted to the life before their eyes Whence it follows crucified among you How was Christ crucified among them Was he not crucifed at Jerusalem which was many hundred miles from Galatia Yes but yet Christ crucified was so lively represented by Pauls Ministerie to their eye of faith as if he had been crucified among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nam qui est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad summun usque pervadit Stephanus Such distinct evident particular believing views should we have of the coming of our Lord. Such Paul tels us the Thessalonians had 1 Thes 5.2 For you your selves know perfectly that the day of the Lord so cometh as a thief in the night perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly accurately as if the day of the Lord had been drawen to the life in their hearts The more distinct accurate particular notice we have of Christs second coming the more we shal hasten towards it and the more efficacious Influence it wil have on our hearts and lives 3. Actually to look for the coming of the day of God implies also dayly to familiarise that day to have familiar acquaintance constant converse with it in our thoughts None look for this great day as they ought but such as oft visit and familiarly acquaint themselves with it in their Meditations This was Pauls manner of conversation as he himself assures us Phil. 3.20 Phil. 3.20 For our conversation is in Heaven From whence also we look for the Savior the Lord Jesus Christ The Apostle in the words precedent speaks of some who minded nothing but earthly things But saith he for our part our conversation is in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our manner of life our commerce our state The word in its primary notion signifies a State or Republic or Citie or Societie of people united together as one bodie governed by the same Laws enjoying the same privileges subject to the same Prince or governours and having among them one and the same forme of Governement But this word being taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies to walke or converse as Citizens hence also it is used to signifie a conversation or manner of life We may take in both regards 1. Saith Paul our conversation is in Heaven i. e. Heaven is our Citie our State we are governed by its laws subject to its Prince and under the enjoyment of its privileges 2. Our Conversation is in Heaven i. e. the current of our thoughts Inclinations Affections Actions and Manner of life is in Heaven And why so that he addes from whence also we look for the Savior the Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence is referred by some to the whole mater by others to conversation by others to Heaven The difference is not material The sense seems this And truely it s no wonder that our conversation is in Heaven seing we thence expect the coming of our Lord. Is he not our Savior our life and ought we not to live where our life is where should the member be but where the Head is Wil he not ere long come from Heaven and should we not by al manner of Heavenly thoughts and Aspirations go forth to meet him day by day ought we not every hour to send forth holy ejacultions to meet our Lord Whatever you are about you ought to have the coming of your Lord before your eyes Are you plodding and contriving about your worldly affairs Why be sure you lose not the thoughts of your Lords coming Are you in a journey let the thoughts of your Lords coming be your companion Let your first and last thoughts every day converse with your coming Lord. Entertain your hearts frequently with such sacred Soliloquies as these Methinks I hear the last trumpe ever sounding in mine ears Methinkes I see my Lord Jesus coming in the clouds with ten thousands of his Angels Thus we ought to familiarise the coming of the day of God And that more particularly 1 By holy ejaculations O! what frequent ejaculations ought we to send forth towards the coming of our Lord One saving glance towards this day brings life to the soul But oh what familiar converse have they with this great day who dayly send forth multitudes of ejaculations towards it what an Heavenly conversation is this 2. We must familiarise the coming of the day of God by fixed contemplation on it There must be a dwelling of the thoughts on that day by stated and fixed meditation every day The more our thoughts dwel on this day at stated seasons the more familiar it wil be to us 4. Actually to look for the coming of the day of God implies further dayly to wait for it to stand on our
somewhat of God in duties but then how soon do they lose it again after duties by neglects or not walking with God in their callings But now a Soul that eyes admires adores loves and follows God not only in Religious Ordinances but also in commun providences employments and enjoyments such a man may be said to walke with God and to have attained more than ordinary strains of Godlinesse And what has a greater influence and force to raise up the heart to such a strain of heavenly conversation or walking with God than lively views of our approching Lord Oh! how doth the glorie of Christs second appearance beheld by faith winde up the soul to high raisures of communion with him in this life A Soul that ever lives in the believing views of Christs glorious appearing sees hears smels tastes toucheth and enjoys nothing so much as Christ How doth such a soul not only pray and meditate but also eat and drinke walke discourse live and die in Christ Is it not his whole businesse to enjoy Christ Doth he not make Christ his companion out of dutie as wel as in dutie Thus Enoch walked with God Gen. 5.22 Gen. 5.22 And Enoch walked with God Which is rendred Heb. 11.5 By faith he pleased God How did Enoch walke with and please God why surely thus Enoch by faith had a clear sight of the coming of our Lord as it 's evident from Jud. 14. And this made him studious and ambitious to walke with and please God by al manner of heavenly conversation he obeyed and followed the various cals and Impressions of God he retired from that sensual corrupt generation and lived much alone with God he enjoyed a true monastic life the whole world was to him a Monasterie wherein he found solitude and retirement with God Fiducial expectations of his approching Lord gave him many sublime and sweet meditations much pure light and fervent love many strong desires and unwearied endeavors in walking with God Oh! how were his Thoughts Inclinations and Affections hereby moulded into a fit frame for walking with God Believing and lively expectations of our Lords approche have a soverain Influence on communion or walking with God three ways 1. By enlarging the heart and raising it above it self None are more filled with God than those who have their hearts most enlarged towards God And O! how much is the heart enlarged towards God by lively views of the coming of our Lord To have raised expectations of our Lords approche how doth it amplifie and raise the soul above it self Is not this one of the noblest dispositions in the new creature As a Christian in his lowest condition far excels al other men so when he lies under such believing views of his Lords approche how much doth he excel himself Is he not as it were in another world how enlarged are his desires what elevated hopes has he how wide and capacious is his whole soul for walking with God Thus it was with the Spouse in the Canticles She was no sooner espoused to Christ but he goes away and resides in heaven and leave her no other way for the enjoyment of him but continued expectations and strong breathings after his return and oh how is her soul enlarged hereby in walking with God So Cant. 8.14 Make hast or flie away c. She had an holy impatience with Christian submission under his long absence So much was her heart enlarged in the expectation of his returne Such enlargement of heart and communion with God had Paul from the expectation of Christs returne Rom. 8.23 24. We our selves groan within our selves waiting for the Adoption c. Yea this is the last word that the Church or Spirit in the Church breathes forth in Scripture Rev. 22.17 And the Spirit and the Bride say come c. So John v. 20. Even so come Lord Jesus Thus the Primitive Churches had their hearts enlarged in longings for the coming of our Lord and thus they walked with God seing they could not enjoy their Lord in person they would in lively hopes and expectations of his returne 2. Lively expectations of our Lords second coming have a prevalent influence on communion and walking with God in that they keep God and the soul together Estrangements from God make a Schisme in our walking with him If you would keep God close to you you must keep your hearts close to God A variable professor who starteth away from God with every companie is not fit to walke with God And surely nothing hath a greater force to keep the heart close to God than lively views of our Lords returne What is it to have the heart kept close to God but to have it raised up to the Spirit and life of heaven When the bodie is in the world conversing with varietie of objects even then to have the heart in heaven this is that which I mean by having the heart kept close to God in al our ways And what more effectual to keep the heart and conversation in heaven than dayly expectations of our Lords approche Thus Paul walked with God Phil. 3 20. as he assures us Phil. 3.20 Having spoken before of some who made their belly their God and were immersed in earthly things he subjoins For our conversation is in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our State Citie Trade manner of life and conversation The current of our thoughts Inclinations affections and lives is in heaven i. e. in short he walked with God Ay but what was it that engaged him hereto That he addes Whence also we look for the Saviour our Lord Jesus Christ Here lies the Spring the root of his heavenly conversation namely his looking for the coming of our Lord. 3. To walke with God is to follow God in al ways of Service Suffering and Providence To observe what worke of service or suffering God cals us to and to fal in with God in that worke And what doth more effectually engage the heart hereto than lively expectations of our Lords approche Oh! how exact is such a soul in observing every motion of Gods Spirit and Providence What workings towards God hath it agreable to the workings of God towards the soul how flexible is it to turne this or that way accordingly as God turnes towards it Thus Enoch Noah and Paul walked with God 17. Deep and affectionate expectations of the coming of our Lord have a Soverain influence on Perseverance in Grace which is another fundamental part of Godlinesse A Godly man being rooted in the covenant and in Christ can never fal away finally and totally He may fal into sin but doth not cannot continue in his fals He may fal into a fit of slumber as the Spouse but his heart waketh The weakest believer at his lowest ebbe keeps a radical union with Christ False hearts forsake Christ when the comforts of Christ or of the world forsake them But Godly persons cannot forsake Christ albeit he may
himself under many affectionate and efficacious relations the consideration of which is exceding obligatorie and influential on such as wait for his second coming in order to al manner of holy Conversation and Godlinesse 1. Christ is the Believers Savior and therefore the looking for and hastening to his second coming cannot but leave a prevalent influence and engagement on their hearts to labor after the highest pitches of Godlinesse Thus Phil. 3.20 Phil. 3.20 For our Conversation is in Heaven from whence also we look for the Savior the Lord Jesus Christ What made Paul so studious and ambitious of an Heavenly conversation but his daily expectation of his Savior from heaven Oh! saith Paul my Savior is coming lo yonder he comes What meanest thou O my soul by conversing with things of time farewel al ye worme-eaten Idols of Clay Farewel I have no thoughts no Inclinations no Affections no Embraces no converses for you Adieu al flesh-pleasiing delights adieu Away away my soul to meet thy Savior where should thy heart and conversation be but where thy treasure thy Savior is No wonder indeed that Paul had his conversation in Heaven seing thence he looked for his Savior So Heb. 9.28 And to them that look for him shal he appear the second time without sin unto salvation The consideration of Christs second appearance unto salvation is of great force to such as look for the same in order to an holy conversation and Godlinesse The like Jude 21. 2. The Relation which believers bear to Christ as their Husband hath a soverain efficace on those that look for his second coming to wind up their Spirits to al manner of holy conversation and Godlinesse One main essential part of conjugal friendship consisteth in the daily expectation of our absent relation and the more lively thoughts the Wife has of her approching Husband the more wil she prepare herself to entertain him when he comes Oh! what a prevalent motive and argument is Christs conjugal relation to draw forth the hearts of his Spouse daily to look for and hasten to his second coming These are the last breathings of the Church in Scripture Rev. 22.17 and the Spirit and the Bride say come i. e. the Spirit in the Bride And what more effectual to worke up the believers heart and life to the highest raisures of Godlinesse and holy conversation than the lively expectation of Christ as their husband How soon would such thoughts dispel al adulterous thoughts and Affections towards the Idols of this World 3. Christ is related to believers as their Head which addes much to the Influence their looking for his second coming has on an holy conversation and Godlinesse As a bodie is either natural or politic so an Head and Christ is held forth in Scripture under both these capacities He is as the natural head in regard of Influence and as a politic Head in regard of governement to his Church Believers receive al gracious Influences from Christ as the natural bodie al animal Spirits from the Head as also al Laws and discipline as politic bodies do from their Rulers So Eph. 4.15 16. Which is the head even Christ c. So Eph. 4.23 Col. 2.10 Now Christ being thus the Head both as to Influence and Governement of his Church how much doth this oblige believers who expect his second coming to presse after al manner of holy Conversation and Godlinesse Alas whence hath the member sense motion and conduct but from its Head And doth not this oblige it to converse with and submit unto its head in althings And doth not the believers relation to Christ as his Head much more oblige him to look for and thence to conforme unto Christ in althings 4. Christ is held forth in Scripture as the very soul and life of Believers he being the same to them that the soul is to the bodie So Lament 4.20 Lam. 4.20 The breath of our nostrils the anointed of the Lord was taken in their pits c. Though this may have some regard to Zedekiah as the type yet it chiefly refers to Christ who is the breath of our nostrils i. e. our life So Gal. 2.20 Not I but Christ liveth in me Christ is to the believing soul the same that the soul is to the bodie Now this consideration that Christ is the soul and life of the New creature must needs have a very powerful and Soverain influence on al such as wait for his second coming Thus Colos 3.3 4 5. For ye are dead Col. 3.3 4 5. and your life is hid with God in Christ Our life is hid with God in Christ as in the Root Spring and Fountain but it shal be manifest at the appearance of our Lord. So it follows When Christ who is our life shal appear then shal ye also appear with him in glorie When Christ who is our life i. e. as the soul is the life of the bodie so is Christ of the soul The soul gives to the bodie life and al the issues thereof as health vigor sense growth perfection operation c. So doth Christ to the soul And what conclusion doth Paul draw from this that when Christ who is our life shal appear we shal appear with him in glorie That follows v. 5. Mortifie therefore your earthly members c. So that this consideration that Christ who is our life shal ere long appear is mightie influential on such as look for him 5. There are several other relations between Christ and believers the consideration of which is mighty efficacious on such as daily expect his second coming Is not Christ the Vine and are not they the branches Is not Christ the advocate and are not they guilty malefactors What are they but sick patients and what is Christ but the great Soul-Physician O! what a tender-hearted Sheepherd is Christ and what poor infirme Sheep are believers What a wise compassionate Father is Christ to such disobedient and froward Children as believers are Was there ever found such an indulgent Lord and Master as Christ is to such unfaithful servants as we are Now the consideration of these intimate relations which Christ has to believers are of great influence on such as expect his second coming What! say such is my Soul-Physician my great Sheepherd my Father my Lord so near in coming and shal I be so far behind in my preparation for him Must I hereafter live forever with him and shal I now live no more unto him Oh! What means this difformitie and distance from my great Lord and Father who is so near to me SECT 2. What there is in Sinners and Saints which renders the looking for Christs second coming so influential c. WE now procede to the second branch of our third Question namely What there is in Sinners and Saints which renders their looking for the second coming of Christ so Influential c. 1. There are some commun principles notions and Inclinations in
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 〈◊〉
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
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
them delightsome Certain it is that nothing more conduceth to our looking for the coming of our Lord than such a sanctified Conscience invested with spiritual senses to diseerne between good and evil But alas how far short are many professors of such a tender quick feeling Conscience and is not this the main cause that they so seldome look for the coming of their Lord oh what an Heaven upon Earth is an experimental feeling Conscience 9. It must be a warme heart-affecting eye We al know that the eye if deeply impressed with any object affects the heart So Lam. 3.5 Mine eye affecteth mine heart Sight is the most affective sense no sense ruâ— with more vigor force and speed into the Affections than sight doth whether it be of good or evil Moses speaks of some Deut. 28.34 who should be mad for the sight of their eyes As evil so good things that strike on the eye sinke very deep into the Affections Such must the sanctified eye be that looks for the coming of our Lord. Indeed al Sacred Science is affective if our notions and contemplations of things spiritual affect not our hearts they are nothing worth As corporal vision is the dore to natural love so spiritual vision to supernatural If our looking for the coming of our Lord affect not our hearts it doth nothing A Christians sanctified knowlege is warme every notion sends forth a â—ivine sparke into the Affections look what he spiritually knows he affects if good If we wil contemplate the coming of our Lord â—he eye of our mind must be amorous and affectionate Such as may enflame love quicken desires strengthen hopes highten Joys fire â—ele and Indignation against sin A barren contemplation in things spiritual implies a contradiction The spiritual sight of Christ 〈◊〉 ever affective If our speculation passe not â—nto affection it is not right Look as those â—isciples Luke 24.32 by conversing with â—â—eir Lord felt a Divine fire burning in their â—earts so in like manner the eye that looks or the coming of his Lord is ever attended with a burning heat or affectionate regard to â—â—at great day 10. Lastly It must be a vigorous Active Eye The eye is the most spriteful vigorous part in mans bodie because most ful of animal spirits So in the new Creature nothing is more spriteful and active than the spiritual eye of Conscience The best mesure of our knowlege is not so much the Quantitie as the Qualitie and Activitie of it As in nature the lesser the eye if spriteful and vigorous the farther and more clearly it sees Thence the eye of a Sparrow or Hawk sees farther and more distinctly than the eye of an Oxe because the later though greater yet it is more dul by reason of the diffusion of the animal spirits whereas in the eye of a Sparrow the spirits being more contracted the sight is more spriteful and active This holds true in a great proportion here Many sincere Believers who have lesse knowlege for quantitie oft have more distinct and clean sights of the coming of their Lord and things spiritual than other professors who have a more bulky knowlege and why because the former have a more spriteful vigorous eye 〈◊〉 faith which is ful of Divine spirits whereas the later albeit they may have a bigger eye yet it is more dul and unactive Abraham had but a little eye if we regard the quantitie of his knowlege yet he saw farther and more distinctly than the highest notional professors now adays which have only commun knowlege and why because he had a spriteful vigorous eye of faith So John 8.56 Your Father Abraham rejoiceâ— to see my day c. It is the active working eye of faith that alone can look for the coming of our Lord. The eye that sincerely looks for the coming of Christ wil worke the heart towards that day In Christianitie we know no more than we do Working effectual thoughts are ever best An idle lazy faint-hearted expectation of the coming of our Lord is the fruit of cursed formalitie and has undone millions of souls So much for the spiritual eye whereby the soul looks for the coming of the day of God SECT 2. The coming of the Day of God considered in it self its Adjuncts and Consequents 2. WE procede to the Object The coming of the day of God Which we may consider 1. In it self 2. In its Adjuncts 3. In its Consequents 1. If we consider the coming of the day of God in it self then our looking for it implies two respects 1. A spiritual particular fixed Regard to this day in al its Grandeur and Glorie No man looks for the coming of the day of God as he ought but he that has a spiritual eye intent on the Splendor and Glorie of that great day The first coming of our Lord was in the forme of a Servant in a mean abased manner without that pompe and state which was due to his glorious person Ay but his second coming shal be in another-gets manner such as becomes the Lord of Glorie So Mat. 16.27 For the Son of man shal come in the glorie of his father with his Angels The like Mat. 25.31 When the Son of man shal come in his Glorie and al the Angels with him then shal he sit upon the throne of his Glorie So Paul 1 Thes 4.16 For the Lord himself shal descend from Heaven with a shout with the voice of the Archangel and with the trumpe of God O What a glorious Apparence wil this be how wil the whole World in a moment ring with this shout What a dazling ravishing lustre wil shine from Christ and al his retinue Hence to look for the coming of the day of God is to have a constant great regard to that Glorie and Majestie which wil attend this apparence of Christ Thus Paul Tit. 2.13 Looking for that blessed hope and the Glorious appearing of the great God and our Saviour Jesus Christ If we look not for the coming of the day of God as the glorious appearing of the great God we look not for it as we ought The several particulars of this glorious apparence wil come under consideration in our last Question In the general The second coming of Christ wil be the most glorious object that ever eye beheld and a spiritual believing eye fixed on the coming of the day of God as most glorious sees a glorie in al things that refer to that day a glorie in Grace a glorie in Ordinances a glorie in duties a glorie in sufferings a glorie in promisses a glorie in Saints c. Oh! What a glorie doth that great day and the forethoughts of it infuse into althings that belong to Christ And on the contrarie how doth the spiritual sight of this glorious day darken al the Glorie and beautie of this lower world What a fading Sun-burnt flour are althings below to a believing soul that has his eye of faith fixed on this great and glorious
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.
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
tentations that enter in by smal occasions Oh! how many great Acts of sin have followed on smal tentations what a secret Intelligence hath Satan with the soul by tentations But now serious thoughts of the coming of our Lord have a forcible efficace to dash out of countenance al tentations For every tentation hath its force and taking power from the seeming goodnesse thereof take off its masque and it soon loseth its force And what more effectual to take off the seeming goodnesse of any tentation than lively expectations of our Lords approche The wise man tels us Prov. 14.27 The fear of the Lord is a fountain of life to depart from the snares of death i. e. an holy fear and awe of God upon the soul is most efficacious to keep the soul from al tentations And what more powerful to keep the soul under such an awe and dread of the holy God than serious expectations of the coming of our Lord The like Prov. 16.6 By the fear of the Lord men depart from evil A soul that lives under an awful dread of that great day dares not entertain secret dalliances and correspondences with Tentations These or such like are the Soliloquies of such an awakened soul Is the coming of the day of God near must I ere long appear before his jugement seat O then away tentation away farewel al eye-pleasing delights farewel Adieu al ye Bastard Gods adieu al your sweet odors are but soul-ensnaring deceits al your flesh-pleasing delices are salted with the curse of Heaven your seeming felicities are but real miseries I owe no suit or service to you no love no confidence no friendship I must not I dare not I cannot entertain longer correspondence with you Lo my Lord he standeth at the dore I wait for him every moment Behold he comes he comes he wil not tarry how may I then yield to your ensnaring allurements Oh! what a prevalent influence have such thoughts as these to put a bar to the most heart-bewitching tentation Thence Paul Ephes 6.13 Eph. 6.13 Wherefore take unto you the whole armor of God that ye may be able to withstand in the evil day and having done al to stand There is no part of this spiritual Armor after mentioned v. 14 15 16. but receives force from the coming of the day of God what means having your loins girt about with truth but a prepared posture to meet your Lord Why must you have your feet shod with the preparation of the Gospel of peace but in order to your hastening to the coming of the day of God And whence hath the shield of faith wherewith ye shal be able to quench al the fiery darts of the wicked its strength but from our approching Lord So that if you would be able to withstand in the evil day of tentation and after al assaults to stand as conquerors you must ever keep in your eye the coming of the day of God This shield of faith wil quench al the ficry or poisoned darts of Satan O! how triumphant is the crosse of Christ in the hearts of believers over Satan and al his flesh-pleasing tentations so long as they have their eyes fixed on the approches of their Lord What more efficacious to blunt the edge and point of tentation than such contemplations of that glorious day 7. Fiducial expectation of the coming of our Lord has a soverain influence on Sinceritie which is a vital part of Godlinesse Indeed the life of Godlinesse springeth from the spirit of sinceritie and thence according to the mesure of our sinceritie such wil be the mesure of our Godlinesse Sinceritie makes the lowest actions of a Godly man higher in Gods estime than the highest and most glorious actions of rotten-hearted professors He is indeed the Godly man that really and prevalently intendes what he pretendes to be that is loyal to God in Affection as wel as in expression that not only assentes to Christ in jugement but also consentes to him in heart that makes use of the bloud of Christ not only to heal a wounded Conscience but also to kil lust in the heart finally who is never satisfied ' til he arrive to such a plenitude or Bent of wil towards God as al hypocrites come short of This is the Godly man the Scripture describeth And oh What a prevalent Influence hath the serious expectation of Christs second coming on this piece of Godlinesse We find this exemplified in Paul who gives us a confession of his faith Act. 24.15 16. Act. 24.15 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 As if he had said For my part if you wil have the sum of my faith and hope it is this I believe and wait for the coming of the Son of God to jugement And what doth he collect hence v. 16. And herein do I exercise my self to have always a Conscience void of offence towards God Propter hoc i. e. Propter ban◠fiducian Grot. and towards men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this i. e. by reason of this confidence Oh! saith Paul how doth the real belief and hope of this great day strongly oblige and bind my Conscience to al manner of gracious exercices that hereby I may keep always a Conscience void of Offence toward God and men Now wherein doth a Conscience void of offence toward God chiefly consist Surely in that character of Zacharie and Elizabeth Luke 1.6 And they were both righteous before God walking in al the commandements and ordinances of the Lord blamelesse There is a vast difference between being righteous before God and being such before men oft such as seem most righteous in the eyes of men are most unrighteous in the eye of God But now Paul's main worke was to have a conscience void of offence or to appear righteous before God i. e. to be found sincere and blamelesse at the last great day And Oh! what a forcible Influence had the lively thoughts of the coming of his Lord hereon Phil. 1.10 Thus Philip. 1.10 That ye may be sincere and without offence ' til the day of Christ The day of Christ is here brought in not only as the terme but also as a motive and inducement to provoke men unto sinceritie To thinke that we must al ere long appear before the Jugement seat of Christ in our own colors nakedly as we are that there wil be no varnishing or guilding over of a rotten heart in that great day what a mortal wound would such thoughts as these give to our hypocrisie Oh! how wil al mens borrowed colors and paint be then melted away What a number of painted vizards and desguised masques of false hearts wil then be cast into the fire Paul tels us 1 Cor. 3.13 The fire shal trie every mans worke of what sort it is And surely the lively fore-thoughts of that fiery trial would
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
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
day of God Do not most mens lives speak what contradictions they are to their profession 4. This also teacheth us How much it is below the spirit and profession of a Christian to terminate and bound his Thoughts Desires and Hopes by things of Time Alas how soon wil time eat us out of this poor Cottage we now inhabit in What folie is it to make our Inne our home our Hospital our Paradise What shal we be the poorer at the coming of our Lord for the want of those worme-eaten Gods those masqued Idols those glittering nothings which the degenerate Sons of Adam do now so much Idolise Doth not our great Lord instruct us that the way to Heaven is narrow and the gate strait yea That it is easier for a Camel to go through the eye of a needle than for a rich man to enter into the Kingdome of God Mat. 19.24 The Camel hath a bunched back and therefore cannot easily enter into a strait gate O! how impossible is it for Professors to enter into the strait gate of Heaven with any bunch of times Idols Believe it beloved Idols and we can never go to Heaven together there is no room for such false Gods How comes it to passe then that we are so unwilling to part with our burdens why should we dote on the Gods of time what a shame is it for us to take up with any thing short of our Lord O! what a great kindnesse and rich favor is it for our Lord to snatch from us any eye-pleasing Idols which hinder our looking for and hastening to his second coming 5. Infer likewise hence That the grand difference between sincere Christians and secret Hypocrites consists in the regard they both have to the coming of the Day of God How far have many close Hypocrites gone in the knowlege profession and practice of Christianitie What a broad and dazling light has there shone on their minds what deep convictions of sin yea and wounds of Conscience for sin have they layen under Have not some also had many affectionate workings of heart towards Christ his Ordinances ways people yea and his crosse also And O! what a seeming conformitie have they given to the Laws of Christ And yet after al this â—o how soon have al their Convictions Affections and seeming Godlinesse sunke down into an earthly worldly Spirit or at best into a mere emty secure formal profession And whence springs the bitter root of such a prodigious Apostasie but from this that they never had a real spiritual single pure fixed eye of faith to look for the coming of the day of God Is not this fully exemplified in the foolish Virgins who are generally thought to refer to these last days So Mat. 25.3 They that were foolish took their â—ampes and took no oyl with them May we â—ot wel understand by oyl an eye of faith which enlightens the soul and enables it to look for and hasten to the coming of its Lord It s true the Wise Virgins as wel as the Foolish had their slumbering fits while the Bridegroom tarried as v. 5. but yet they had eyes in their heads they had the Oyl of a Divine habitual faith which kept them under an habitual Vigilance albeit they wanted actual for some time And herein the meanest believer excels the most shining hypocrite that notwithstanding some short slumbers he may be overtaken with yet he stil has an habitual radical eye of faith which more or lesse has regard to the coming of the day of God Whereas the most glorious hypocrite has no Oyl in his Vessel no saving habitual light and therefore he lies in a dead sleep without any fiducial regard to the coming of the day of God 6. This instructs us also That then and only then the Crosse of Christ triumphes in the hearts of Believers over sin Satan and the World when the soul is brought unto this Divine Life of faith always to look for and hasten to the coming of the day of God What was it that made our great Lord even on the Crosse to triumph over the Crosse but the prevision of his Victorie over Death by Death itself So in like manner what makes the Crosse of Christ triumphant in the hearts of Believers but their faith looking through al their sufferings to the coming of the Day of God and the complete Victorie they shal then obtain over al enemies and crosses O! how much pleasure and how little pain have they in fighting against Sin and Tentation who daily expect and hope for the coming of their Lord what makes the Lambes followers overcome by dying but the fiducial hopes they have of their Lords Approche How comes it to passe that the Saints rejoice in their povertie and are poor in their Riches but that they by faith do behold their coming Lord Doth not the Believer who looks for the Approche of his Lord look on al his evils as passing and on al his good things hoped for as coming towards him And O! what a triumphe doth the Crosse of Christ gain hereby in his heart What an happinesse is it to him to be unhappy for a little time that so he may be happy for ever with his Lord What Riches is it to him to be poor for a little time How much Libertie doth he find in the slaverie of Time What a little Heaven doth he find stamped on his temporary Hel How many blessings on the curses of men and why but because he expects the coming of his Lord 7. Lastly Hence learne how greatly it does concerne us al to entertain our hearts continually with such serious thoughts and lively expectations of Christs second coming It has been in part discovered what influence such thoughts have upon our present and everlasting condition O! then how should this provoke us al to keep up such serious fresh and lively thoughts of Christs second coming Alas what is it that makes the most of men so sotishly ignorant of God so sensual and brutish in their enjoyments so carelesse and regardlesse of Heaven and Glorie so secure and supine under al the threatnings of the Law Hel and everlasting displeasure Is it not this that men put far from them the evil day they never have a serious thought of the second coming of Christ to jugement Surely sirs would we but be serious in the consideration of this great day what a strange alteration should we find in mens lives would the voluptuous glutton in the midst of al his dainties but take up a serious thought of Christs second coming how soon would he turne his feasting into fasting and prayer would the swinish drunkard in the midst of al his caresses seriously consider that the Lord is coming and wil ere long cal him to jugement for al his bruitish wickednesse surely every draught he drinkes would be but as gal and wormewood to his taste So for the profane Swearer and Blasphemer of the name of God would he but
Affections 3. For Believers not to mind the coming of their Lord is a sin against the strongest and deepest obligations Doth not this oppose al our Covenants Resolutions Experiences Ordinances yea the bloud and heart of our dying and exalted Savior Was not this one main end of the death and exaltation of Christ that believers might live always in the expectation of him 4. What a World of other sins are maintained by our not looking for our Lords approche What more prevalent to feed Idol-lusts How is Conscience cast into fits of spiritual slumber hereby as Mat. 25.5 What a world of sloath deadnesse and formalitie is nourished hereby How much Instabilitie confusion and distraction of spirit is caused hereby 5. Yea how cruel and injurious are such to their own souls What a sting and poison doth this put into every affliction How doth it embitter the sweetest mercies Yea doth it not open a dore to al tentations and leave men shiftlesse under the greatest difficulties 5. Let us then al be exhorted henceforth daily to look for and hasten unto the coming of our Lord. And to provoke our hearts hereto let these following motives be duely considered by us 1. Is not that great day our time of Rest and do not al mind their Rest specially after hard labor and a tiresome journey would not al fain be at home when night comes What is this world but our Wildernesse 2. Consider the nearnesse of your Relation and the manifold engagements you stand in unto Christ Are you not maried unto Christ and doth not the law of mariage require that you daily expect the coming of your absent husband Remember you are not maried to the clay-Gods of time but to Christ who has laid infinite obligations on you daily to expect his returne 3. Consider also Christs Regard and Affection towards you Though his Bodie be in the supreme Heaven yet is not his eye of pitie and care yea and his heart with you Doth he not long for you and wil you not also long for him 4. Remember also what Influence this looking for your approching Lord hath on your heart and ways O! What Vigor and Strength doth it infuse into al that you do or suffer How much is the heart hereby fortified against al tentations and difficulties This wil be wings and spurs to the soul in every dutie The more you eye your home the more active wil you be in your way 5. Is not this likewise your Glorie and triumphe to turne your back on althings of time and daily to look for and hasten to the coming of your Lord Are you not hereby advanced into the highest forme of Christians yea taken up into the very spirit and life of Heaven Have you not hereby a beginning of Heaven a stampe of Glorie on your hearts and lives 6. Remember that al you do for your souls without a regard to the coming of the day of God is nothing You neither mind nor affect nor act any thing to purpose longer than you mind your Lords approche What is al your Religion without this but a dreaming sleepy loitering formalitie Al your Actions and passions for God which refer not to this day are lost 7. To look for and hasten unto the coming of your Lord puts you into a state of Libertie and freedome it makes you free-borne Citizens of Heaven as Phil. 3.20 Whereas al others are chained to the Idols of time prisoners to their lusts of servile ignoble spirits Nothing brings so much Amplitude and Libertie of heart and ways as daily looking for that great Day 8. Remember the judge standeth at the dore you are on the brink of Eternitie and dare you sleep or loiter when the judge is so near Is it not prodigious folie to lie dreaming on the precipice of Eternitie If you look not for the coming of your Lord is it not a black marque that wrath and jugement look for you Have you not sufficient cause to question your Interest in Christ if you altogether neglect and disregard his second coming 9. Know that your choisest comforts peace hopes Graces with the whole of the Divine Life depend greatly on your looking for and hastening unto the coming of your Lord. Christ wil never honor you with much peace joy and Grace if you wil not honor him with looking for and hastening unto his second coming 10. Future Blessednesse is entailed on our present looking for and hastening unto the coming of our Lord. Thus Heb. 9.28 And to them that look for him shal he appear the second time without sin unto salvation So that you see Christ wil appear to none in a way of salvation but such as look for him 11. Doth not the whole Creation excepting the secure sleepy world look for the coming of our Lord as Rom. 8.19 20 21. and wil you not do the same 12. Lastly To be altogether unmindful of your Lords approche argues a lifelesse senselesse heart Is not the expectation of your Lords approche your safest sweetest richest noblest life Oh! then what a sad death is it to be deprived either in part or in whole of that which is your highest life To be dead to Christ and his second coming which brings eternal life what a miserable death is this Is not al life dead and gone if your looking for your Lords returne be dead and gone To give a few Directions for our better looking for and hastening unto the coming of our Lord. 1. Make the promisse the mesure of thine expectations and let thy spirit be unsatisfied til thou hast got some assurance of an interest in the good things promissed at the coming of thy Lord. As the promisse alone can give being to thy faith and hopes so the Assurance of an interest in the things promissed gives life and vigor to thy looking for and hastening unto the coming of thy Lord. Thou canst not hope for the coming of thy Lord without a promisse neither wilt thou hasten towards it without some persuasion of an Interest in the things promissed Leave not soul-concernes under any hazards or peradventures Rest not satisfied in any condition ' til you are sure you can look Christ in the face when he comes without fear or shame In order hereto cast up your accounts daily and never be satisfied without some assurance your sins are pardoned 2. Be ever parting with the Idols of time Let no false God or Image of Jealousie loge in your heart Remember the Lord usually conveigheth his most deadly poison through the sweet wine of prosperitie O! how many by having their eyes dazled with the glorie of this world have lost the sight of their Lords approche How soon are our eyes misted and hearts bewitched with the golden pleasures of that heart-inveigling Idol the World Oh! at what a distance ought we to keep from the wals of this Pest-house what have we to do with this dirty Idol which the degenerate Sons of Adam Worship and adore 3.