〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Thief and not to wil come and so the word come must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus But the day of the Lord wil come as a thief cometh in the night In the which the Heavens shal passe away with a great noise Our Apostle here doth more fully explicate what he had laid down v. 7 touching the last conflagration of the World The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal passe away he borrows from his masters mouth Mat. 24.35 Marc. 13.31 Luke 21.33 where he tels us Heaven and Earth should passe away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render with a great noise is rendred by the Syriac suddenly by Erasmus according to the manner of a tempestuous wind And so (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impetum veluti sibilaâ—tis 〈◊〉 declarâ—t Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est sibi â—arâ— cum stridorâ— qualis est siâ—ilus rerum ouae veloâ—issime moventur ut sagittâ—râ—m ventorum Bâ—daeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Plutarcâ—o usurpari dicit de impâ—tu proâ—urrentium militum iâ— pugâ—ae initio qui magnum solext ederâ— clamorâ—m Gerhard in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies the impetus or violent force of a whistling tempestuous wind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hisse with a noise So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies 1. Celeritie and swiftnesse 2. Force and violence 3. A clamor or noise Thence the Heavens are said here to passe away with a great noise to denote their sudden violent and horrible destruction or as some refinement And the Elements shal melt with fervent heat the Earth also and the workes that are therein shal be burned up The main thing to be inquired into here is What these workes are which shal be burnt up 1. Hereby we may understand al artificial workes of mens hands as al Edifices houses Cities and al the great Rarities of Art which men now so much Idolise and dote on 2. Hereby also we may understand al the workes of Nature which receive their origine and conservation from Gods Institution and providence as inamate mixt bodies animates Animals c. As to the whole of this Dissolution it may be inquired whether it shal be a total destruction of the very substance of Heaven and Earth or only a Transutation and change of its Qualities Some conjecture that there shal be a total and complete dissolution and destruction of the whole Universe not only as to some qualities but substance also This they conclude from the particulars here specified For it 's said See Gerhard in 2 Pet. 3.10 that the Heavens Elements Earth and al its works shal be burnt up Yet many Divines of great note are of a contrary persuasion We need not contend about it Lastly This also deserves a remarque that this Dissolution of the World by fire was communly believed among the Jews as we may presume from Enochs or some other Prophesie and the very Heathens received some notice thereof from the (c) Stoici illum mundi exitum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vâ—cabant Id Zeno à phoenicibus acceperat Idem habuit a Pythagoricis Hâ—raclitus Pythagoras a Judaeis Grot. in 2 Pet. 3.7 Judaic Church It follows v. 11. Seing then that al these things shal be dissolved The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a participle of the present tense and so signifies strictly are dissolved for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal be dissolved The Apostle seems to use this manner of speech to shew 1. The Certaintie of Christs coming to destroy the World and 2. The nearnesse of it That so men might ever have it before their eyes and keep their hearts in a posture ready to entertain it Thence it follows What manner of persons ought ye to be in al holy conversation and Godlinesse 1. Here we have a rhetorical Interrogation which carries in it much Autoritie and weight (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est aliquid plusquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur enim de rebus eximiis Mat. 8.27 Grot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here implies somewhat more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is usually affirmed of things most excellent as Mat. 8.27 What manner of man is this The like Mark. 13.1 Luke 1.29 Luke 7.39 The sense therefore seems this What excellent Raisures of Spirit ought ye to aim at What an admirable life of faith ought ye to lead How much should your hearts be alienated from al Idols of time What a strong fixed Bent of wil ought ye to have What pure strains of love to Christ should your souls flame withal How wisely how accurately should ye walk in this World Shal this World ere long be burnt to a black Cole Wil the Heavens passe away with an hideous clamor and noise Shal al the workes of Nature and Art in a short time perish Oh! then what perishing affections ought ye to have for such perishing objects How ambitious should ye be of the most excellent frames of heart and life thereby to entertain your Lord at his coming 2. There lies also a great Emphase in that clause in al holy conversation and Godlinesse The original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the plural number and so signifie al holy conversations and Godlinesses Which is a Hebraisme and imports a perfection of Sanctitie and Pietie 1. As to Parts and Kinds that we should endeavour after al kind of holy conversation and Godlinesse as wel interne as externe and that both as to God and men (e) Usurpavit numerum mâ—ltituâ—inis ex Hebraeorum â—ore ut piâ—tas significetur omnibus suis num ris ac paâ—tibus constaâ—s quam pro vâ—râ—bus sectari nos oportet Beza 2. As to degrees That we should aim at and endeavour after the highest mesures and degrees of sanctitie and pietie 3. As to Duration That we should persevere in al manner of holy Conversation and Godlinesse even to the end By * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phaver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godlinesse we may understand al interne principles and externe duties which belong to the first table and more imdiately refer to God For so the Greek word properly signifies A righteousnesse honor and worship performed to God and thence a Godly man even among the Heathens was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philothcos and Theophiles a lover and friend of God Whence proportionably by holy Conversations we may understand al duties of the second table which refer more immediately to men So in Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Institution or peculiar mode of Life Hence it follows v. 12. Looking for and hastening unto the coming of the day of God 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Looking for This Peter seems to have taken from the Parable of our Lord concerning the Servants
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
pardon and absolution whiles they stand before this their Judge And the fiducial expectation hereof is that which Peter here urgeth as a main argument for their conversion So Paul Rom. 2. from v. 1. to 12. The main argument he useth to turne sinners from sin to God is a premonition touching Christs second coming to Jugement Thus also to the Corinthians he tels them 2 Cor. 5.10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homines ad fidem adduciâ—us Beza 2 Cor. 5.10 That we must al appear before the jugement seat of Christ c. and thence concludes v. 11. knowing therefore the terror of the Lord we persuade men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we draw men to faith in God As if he had said Oh! what a dreadful terrible day wil that be How wil the stoutest hearts then tremble Knowing therefore the terrors of the Lord in that day we persuade men by faith to embrace him in this day of Grace Thus also he informes us that the Conversion of the Thessalonians was in this manner 1 Thes 1.9 10. How ye turned to God from Idols and to wait for his Son from Heaven So that it seems this was the Apostles ordinary method in converting sinners to fixe on their souls a deep conviction and impression of Christs second coming to jugement And verily Sirs were this great fundamental principle more powerfully preached and deeply impressed on mens Consciences we might expect many more Converts than now we find Of such soverain influence is it to turne men to God 6. Serious lively thoughts of Christs second coming has oft a powerful Influence for the restraining the lusts and reforming the lives even of such as are not throughly converted or turned to God Alas how many awakened sinners are hereby brought to a great degree of partial Reformation What made politic Herod hear John Baprist gladly and do many things he prescribed but fears of this great day Was not this also that which made Agrippa an Almost-Christian Act. 26.28 It s a wonder to think what a change this has made on many Awakened Consciences What a forme of Godlinesse have many hypocrites attained unto What a seeming exact conformitie to the letter of the Law have they given How many not only outward acts of sin but also inward Lusts have been for a time not only suspended but in part quenched What pretentions of obedience to and dependence on Christ What seeming Adherence to and Application of Christ by faith What legal desires of Grace In short what a seeming Reformation of heart and life have many hypocrites arrived unto by a serious though but legal looking for and hastening to the coming of the day of God Yea do not the thoughts of this great day leave an awe on the consciences not only of mor l but also of many debauched persons And are they not hereby restrained from many sins and outragious violences which otherwise they would commit Alas were it not that this principle of Christs coming to Jugement were more or lesse impressed on mens Consciences how soon would the wicked world be al in flames and bloudy tumults How impossible would it be for a Saint to live without great hazards in any human societie where wicked men prevail At what an inconceivable degree of rage and malice would the spirits of unreasonable men swel and vent themselves against the people of God had they not some commun notions and Impressions of this great day of Jugement So that its evident much of the power and force of restraining Grace on the wicked world procedes from this principle deeply fixed on mens Consciences And therefore the last refuge the Church has to curbe and restrain licentious professors is a Maranatha 1 Cor. 16.22 1 Cor. 16.22 which is a Syriac word and signifie our Lord cometh This they say was the forme of the extreme and highest excommunication as we find it expressed Jude 14. the Lord cometh c. The Jews were wont to begin their grand and highest excommunication with these first words of Enochs Prophesie The Lord cometh whereby they did bind over the person excommunicated to this Grand Assize In allusion whereto the Apostle here pronounceth al Christian professors who love not our Lord accursed til he come Thus the Church despairing of such a mans salvation delivers him up to the coming of the day of God So that if any means under Heaven wil restrain professors from Apostasie a maranatha wil If this wil not lie a restraint on mens lusts what wil or may What an hel of sin and wickednesse should we have above ground could men but stifle and smoother al thoughts of Christs second coming to Jugement SECT 2. What Influence the serious looking for and hastening to the coming of the Day of God has on Saints as to the promoting of Godlinesse 2. HAving explicated what powerful Influence the serious expectation of the day of God has on sinners we now procede to shew how efficacious its Influence on Saints is And this indeed seems mainly intended in our text For albeit the serious thoughts of this great day may when set home by the Spirit of Grace be of great use to convince and convert some as also to restrain others from many exorbitent courses yet it s evident that secure sinners do what they can to banish al such serious thoughts from their hearts Oh! what a torment yea hel is it to wicked men to lie under serious thoughts of this great day It is the Saint only that hath either capacitie or wil to draw forth the efficace of such a serious looking for and hastening unto the coming of the day of God And thence our Apostle here directs his exhortation mainly to Saints What manner of persons ought YE to be in al holy Conversation and Godlinesse Oh! what miserable creatures were the Saints should not Christ come again to judge the world How much then doth it concerne them to eye this great day And what a forcible influence hath such thoughts on their hearts and lives O! how many and rich promisses hath our Lord made to this looking for and hastening to the coming of the day of God And what eminent raisures of spirit have such arrived unto who live under the power and Influence of this frame Is there any principle in Christianitie that has a more soveraign influence on the Divine life than this What made Paul so heavenly-minded but daily looking for the coming of his Lord Whence was it that Peter had his heart so much filled with love to Christ and his Lambs but from his continual expectation of his Lords returne How comes it to passe that some Christians are so eminent in faith so diligent in dutie so vigilant against Tentation so warme and affectionate under ordinances so faithful in service so meek and patient in sufferings so fixed and constant in communion with God and so shining in al manner of holy conversation and Godlinesse beyond other professors
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.
25.6 And at midnight there was a crie made Behold the Bridegroom cometh The Bridegrooms coming at midnight argueth that our Lords coming shal be when least expected For men at midnight are usually in their deepest sleep So then to look for the coming of the day of God is to look on it as that which wil come when least expected Oh! what a surprise wil it be to slumbering virgins to hear that midnight crie behold the bridegroom cometh Yea how many wise Virgins wil be found slumbering and so not expecting this great day Is it not therefore the dutie of al to look for the coming of the day of God as that of a chief in the night who cometh when least expected 3. We may consider the coming of the day of God in its Consequents which are various but at present we shal mention only two namely the final Jugement and Eternitie and in this regard 1. To look for the coming of the day of God implies a looking for the last Jugement Oh! what a great day wil that be when sin shal no longer go masqued nor Godlinesse disgraced How wil Grace then shine forth in its own native glorie and beautie How wil al the fuel with which men now feed their lusts be then turned into fuel for Hel-fire and stings of Conscience With what an insatiable hunger and thirst wil the sensual glutton and drunkard be then tormented What a vexatious fire wil burne both bodie and soul of the lascivious unclean wretch Wil not every lust then have its proper torment shal not the secure Conscience then be filled with â—morses and stings How wil the avariciâ—s greedy worldling then perish with want What confusion and shame wil surprise the â—â—oud ambiâ—ious man Wil not then the foolish Christian appear to be wiser than the most â—afty politician Shal not the poor believers â—â—le habit shine more than the rich mans scarâ—â—t and glittering robes Wil not the contemt â—f this World be of more value than al the â—reasures of it Shal not the tears of the peâ—itent soul then bring more comfort than al â—he mirth and joy of this world Wil not an â—â—oly life then give more satisfaction than al â—he licentious humors of this life O! what 〈◊〉 glorious day wil the day of Jugement be How wil althings be set at Rights then Shal â—ot every mans work then be made manifest â—â—s 1 Cor. 3.13 Oh! what a glorious manifestation wil there then be made of al the hidden things of darknesse whether good or bad So 1 Cor. 4 5. Therefore judge nothing before the time until the Lord come who both wil bring to light the hidden things of darknesse and wil make manifest the counsels of the hearts and then shal every man have praise of God Here the Apostle cals us off from our present uncharitable censures of things secret to a looking for the coming of the day of God and that righteous jugement which shal then be made of the most hidden things Hence it is evident that a great part of our looking for the coming of the day of God consists in our looking for the day of Jugement which wil follow thereon 2. To look for the coming of the day 〈◊〉 God implies a deep fixed regard to Eternitiâ—â— as an essential consequent thereof Eternitâ—â— indeed is a great word But O! how muâ—â— greater is the thing it self How far shoâ—â— are al our Expressions and Affections of Eternitie Had we right notions of that eternaâ—â— state we should not thinke of it without aâ—â— extasie or rapture But alas alas Eternitiâ—â— is too big for our poor shallow apprehensionsâ— How soon are our short capacities swalloweâ— up when we dive into this infinite Abysse anâ— Ocean of Eternitie And yet without a regard to it we neither thinke nor affect noâ— act any thing as we ought Eternitie gives forme and spirit both to the life of Grace and Glorie We had better never be happy than be happy only for a time If those glorified Saints in Heaven were not assured oâ— an Eternitie to be happie in their happinesse for a time would render them the more miserable in the end Time renders althings little or nothing but Eternitie althings great Eternitie sums up al time in formal Being without succession If thou art one moment happy in Eternitie thou art for ever so Take away ten millions of years from Eternitie and you take away nothing Millions of years make not the least moment of Eternitie Cast but an eye on Eternitie and al the goods and ils of time wil appear to be pure nothings Alas how little difference is there between the ils and goods of this life if we regard Eternitie Yea wil not the crosses and sorrows of this life if sanctified appear to be great blessings and unsanctified blessings great curses to one that has an eye of faith fixed on Eternitie He that looks with a steady â—eye to Eternitie wil count his losses in this life for Christ great gains his sorrows mater of â—oy his reproches his glorie his miseries his blessings yea death it self his dore to life Surely they who have Eternitie in their eye can see nothing in this world agreable or great There is no real happinesse or miserie but what is Eternal Hence al that look for the coming of the day of God must also look for Eternitie For without regard hereto the coming of the day of God wil signifie but little Al our thoughts Intentions Inclinations designes Affections and Actions run into Eternitie and subsist there assoon as they have a being wherefore our main worke is to cast an eye of faith after them and oft to consider what account we shal be able to give of them at the coming of our Lord. Faith is great with Child of Eternitie and the more we live by faith in the expectation of Christs coming the more we wil live in the believing views of Eternitie Oh! how little wil althings of time seem to him who has his eye fixed on things eternal So 2 Cor. 4.18 while we look not at things that are seen but at things that are not seen for the things that are seen are temporal but the things that are not seen are eternal A sight of things Eternal darkens al the glorie of things temporal So much for the Object SECT 3. The Gospel the Medium through which we by faith look for the coming of the day of God Also the several Acts of faith in looking for Christs coming 3. ANother requisite in natural Vision oâ— Sight is the medium through which we look Now the Medium through which we look for the coming of the day of God is the Gospel and the Promisses thereof Such is the imperfection of our present state as that we cannot see things Divine but in a glasse and that darkely if compared with the intuitive Vision of Saints glorified So 1 Cor. 13.12 But now we see through a glasse darkely but then face to face
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
watch tower and thence always to expect it This we find oft inculcated by our Lord and his Apostles Thus Luke 12.35 Let your loins be girded about and your lights burning 36. And ye your selves like unto men that wait for their Lord when he wil returne from the wedding that when he cometh and knocketh they may open unto him immediately c. So Luke 21.28 having mentioned in the precedent verses the forerunners and signes of his coming he addes and when these things begin to come to passe then look and lift up your heads for your Redemtion draweth nigh Albeit this seems limited to some time immediately foregoing the coming of Christ yet it may by a paritie of reason be extended more generally to our waiting for Christs coming at al times So Rom. 8.23 Paul makes it a proprietie of Saints to wait for their Adoption namely at the coming of Christ Yea 1 Thes 1.10 Paul makes this one of the first frames they arrived unto after conversion To wait for his Son from Heaven Now this waiting for the coming of the day of God implies dayly to revive and refresh our thoughts and expectations of that day not to give way to any short slumbers much lesse to deep sleeps but to be always in exspectation of that great day This is the great faut of the wise Virgins as wel as the foolish they are surprised with fits of slumber which are opposite to waiting for the coming of our Lord. Mat. 25.5 O! what a world of such slumbering Virgins are there 5. Actually to look for the coming of the day of God imports farther to get a Prepossession of that day and those good things hoped for therein to be enjoyed The eye by looking on the Sun gets a possession of it yea there are certain Optic Glasses which give the eye the real Image and possession of Objects very remote So by looking on the second coming of Christ and those good things hoped â—or in that day by an eye of faith through â—he Optic glasse of the promisse we come â—o possesse the same So Mat. 5.8 Blessed are the pure in heart for they shal see God â— e. possesse and enjoy God Thus by looking on the coming of Christ you possesse him This spiritual vision of faith gives possession and Fruition Yea in natural contemplation the mind by gazing on its object gets the possession of it and so the mind by understanding becomes althings This holds much more true in spirituals such as by faith gaze much on the second coming of the day of God thereby really possesse the same Look on Christ by faith and you possesse him 6. Actually to look for the second coming of our Lord implies thus much also to get the soul transformed into the image of Christ Al saving views of Christ whether as past or to come do transforme the heart into the image of Christ Whiles by the eye of faith we look on Christ in his second glorious coming a little image of Christ is stamped on faiths eye So 2 Cor. 3.18 As take a looking-glasse and expose it opposite to the Sun and it wil have an Image of the Sun stamped on it yea it wil shine in imitation of the Sun So such as contemplate the face of Christ in his glorious appearance wil have a little image of Christ stamped on the face of their souls This was typified by the transformation of Moses's face when he had seen God Look on Christ by faith and live in and to Christ look on Christ and love Christ look on Christ and be humble as Christ was look on Christ and be crucified to the World as Christ was Look on Christ and be patient as he was Look on Christ and thou wilt in thy mesure shine with Grace as Christ shined Such a miraculous influence has our looking on Christs second coming by faith to transforme the heart and life into the image of Christ So much for the first branch of the Question What it is to look for the coming of the day of God SECT 4. What it is to hasten to the coming of the day of God IN the next place we are to examine What it is to hasten to the coming of the day of God The Object here is the same as in the former Inquirie and therefore needs not any further consideration the only thing we are to consider here is the various Acts of the soul in hastening unto the coming of the day of God In the general there seems to be this difference between our Looking for and Hastening unto the coming of the day of God In the former the soul by apprehending or contemplating the coming of Christ receives in a lively Idea or Image thereof In this later the soul by Wil and Affections goes forth to meet its approching Lord. This ariseth from the natural difference between the souls seeing or knowing and willing things for in seeing or knowing the object is by its Idea or Image received into the soul but in willing and affecting things the souls goes forth to meet and adhere to its object So that this hastening to the coming of the day of God consists in the Egresse or going forth of the soul by Wil Affections and al spiritual exercices of Grace to meet our approaching Lord. 1. To hasten to the coming of the day of God implies a firme inviolable vehement Bent of Wil towards that Day So much as there is of a bended wil towards the coming of our Lord so much doth the soul hasten thereto O! how tenacious and invincible should the wil be in adhering to the coming of the day of God This seems included in that exhortation of Barnabas Act. 11.23 Act. 11.23 where he exhorts them with purpose of heart to cleave unto the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a fixed determined resolute Bent of wil to adhere to the Lord both in his present dispensations and approching glorious apparence The force and efficace of this bended wil consists in the deliberate Intention or Inclination thereof towards that great day when the soul doth with a plenitude or fulnesse of Wil adhere to our approching Lord. Now this strong bent of wil procedes from the spirit of Sanctification and Adopption who inspires and infuseth into the wil a Divine Love which is as a pondus or weight to incline it towards the coming of the day of God Hence we find this hastening to the day of God expressed by Paul by love thereto 2 Tim. 4.8 where he saith 2 Tim. 4.8 There is laid uâ— a Crown of Righteousnesse for al them that love his appearing The soul lives where it Loves Love has a violent Impetus or sweet violence whereby it bindeth the wil to the object beloved Love the day of God and you hasten to it yea live in it So Can. 8.6 Set me as a seal on thine heart as a seal upon thine arme for love is strong as death it hath a most vehement
be a terrible day when the Lord of Glorie wil come and cal us to an account for every thought word and Action What a dreadful Jugement or doomsday wil that be Have we not al cause to tremble and stand in awe of this terrible day For our part knowing the terror of the Lord we persuade men to maintain an holy dread and fear of that tremendous day This holy awe and fear of that great day is no way inconsistent with lively hopes and affectionate desires thereof neither doth it at al impede or hinder our hastening thereto For this Godly fear procedes from a Spirit of Adoption faith and love and so keeps the soul in an holy awe lest it should do any thing unworthy of that great day It s true servile carnal fear procedes from Unbelief and self-love and therefore drives men from the day of God whiles it seems to hasten them towards it But this holy filial fear proceding from faith and love always prepares for and hastens the soul towards the coming of the day of God Slavish fear is of a dul and lazy humor it freezeth and bindes up the powers of the soul but filial fear is warme and active it greatly enlargeth the heart in its motion towards the coming of our Lord. Yea holy fear as wel as faith and hope makes our absent Lord present and so his second coming present to the soul 5. We hasten to the coming of the day of God by satisfaction complacence and delight in that glorious day This is not at al inconsistent with the former For the Child may dread and fear the coming of his Father as a Judge and yet delight and joy therein as his Father so here a Child of God dreads the coming of Christ as a Judge and yet rejoyceth therein as Christ is a Father and Husband Yea how oft hath the believing soul at the same time the greatest holy fear and awe and yet the greatest delight and solace in the expectation of his approching Lord Complacence and delight arise from the presence of the object delighted in Faith makes the coming of our Lord present and then the believing soul find joy and satisfaction therein Thus Abraham delighted in the first coming of our Lord John 8.56 Your father Abraham rejoyced to see my day and he saw it and was glad By faith he made the day present and then rejoiced therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he danced and skipped for joy he was as it were in a transport Such should the believers joy be in the prevision and prelibation of our Lords second coming O! what raptures of joy might we have herein What an Heaven upon Earth might a Believer fetch hence As Christs absence is most bitter so ought not the foresight of his returne be most sweet and joyous to his spouse and friends Oh! how sweet is it even to dream of Christ The heart and the treasure are ever together Luke 12.34 If Christ be your treasure your heart wil be with him and delight in him We find this delight in the prevision of our Lords second coming described to the life by the Psalmist Psal 98.6 9. Psal 98.6 9. With trumpets and sound of cornet make a joyful noise before the Lord the King c. 8. Let the flouds clap their hands let the hils be joyful together Have the flouds hands to clap or the hils a tongue to sing joyfully no but these human actions are by a figure called prosopopoeia attributed to these inanimate creatures to excite us to rejoice in the coming of the day of God So it follows v. 9. Before the Lord for he cometh to judge the earth c. The like we find Psal 96.10 11 12 13. Thus by complacence and satisfaction in the approche of our Lord we dayly hasten towards that great day For al joy is active and diffusive it is as oil to the wheels of the soul specially if our joy be spiritual 6. We hasten to the coming of the day of God by putting our hearts into a prepared posture and disposition to meet and welcome him when ever he comes Thus the Latin Glosse on our text Hastening i. e. say they by acting wel that you may be such whom the Lord may come to save And certain it is the more prepared we are to entertain our Lord when he comes the more we hasten towards that great day Luke 12.34 36. Thus Luke 12.34 35 36. v. 34. He tels them where your treasure is there wil your heart be also i. e. if the treasure be in him the heart wil be with him and alwaies waiting for his coming Thence it follows 35. Let your loins be girded about and your lights burning It s an allusion to persons waiting for the Bridegroom or their Masters coming in the night and thence they stood with their loins girded and lights burning ready to meet him So it follows 36. And ye your selves like unto men that wait for their Lord when he wil returne from the wedding that when he cometh and knocketh they may open unto him immediately Now this preparation for the coming of our Lord consists in getting a stock of habitual grace and keeping the soul in a vigilant posture Christians should aim at the highest raisures of Grace that so they may meet their Lord with triumph Grace in vigor and power is the best preparative for the coming of our Lord. Much Grace wil give much acceptance and boldnesse in that day Every new degree of Grace is a step towards the day of God He that attains to a great mesure of Grace gets up into the spirit and life of that great day 7. We hasten to the coming of the day of God by running our Christian race with al manner of holy activitie and exercice of Grace Habitual Grace prepares us for the coming of our Lord but gracious exercices in our Christian race is a pressing on towards that day A spirit of sloth puts us greatly back but exercices of Grace do much hasten us on towards the day of God Every repetition of a gracious act gives us a lift forward towards that day By how much the more active Grace is by so much the more we presse on towards the coming of our Lord. The exercice of Grace gives light and life to the soul in its Christian race One exercice of Grace disposeth the soul for another and this for another c. Thus exercices of Grace are multiplied into thousands without pain whereby the soul greatly hastens towards the coming of the day of God The blessed God rewards exercices of Grace with farther Assistances of Grace yet of mere Grace The highest assimilation of the soul to God is by divine operations Whatever condition we are in there is some suitable Grace which being suitably exercised doth hasten the soul towards the coming of our Lord. Thus Paul hastened towards the coming of the day of God Phil. 3.11 12 13 14. Phil. 3.11 If
of souls walking securely in their own lusts they say with those profane scoffers 2 Pet. 3.4 where is the promisse of his coming Ah! had the sensual sinner but a real and ful expectation of his approching Judge how serious and affectionate would he be in his inquiries after and into the means of salvation Was not this Doctrine of Christs second coming to jugement one main fundamental principle in Peter's first Sermon that made those 3000 Converts so inquisitive about the means of salvation Act. 2.37 so Act. 2.37 Now when they heard this they were pricked in their heart and said unto Peter and unto the rest of the Apostles men and brethren what shal we do What 's the mater why do they crie out thus what shal we do why they were pricked in their heart Their Consciences were pricked and enflamed with a sense of divine wrath But how comes this to passe What is it that stings and gals their consciences 'T was when they heard this i. e. Peters precedent Sermon touching Christs Crucifixion Resurrection Exaltation and second coming to Jugement Peter gives them some Intimation v. 20. Of the great and notable day of the Lord and v. 21. That those who called on the name of the Lord should be saved Then to make this position good he goes on to prove the Resurrection and Exaltation of Christ as King and Judge of the World Whence v. 36. he concludes Therefore let al the house of Israel know assuredly that God hath made the same Jesus whom ye have crucified both Lord and Christ As if he had said Assure your selves ye are those foes v. 35. whom if you continue such the Lord wil make his footstool There is a black day coming when this Son of God whom ye have Crucified shal cal you to an account for al your bloudy designes and Actions against his Royal person crown and dignitie For believe it God hath made him both Lord and judge of quick and dead Hence it follows v. 37. Now when they heard this i. e. that he whom they had crucified was made by God the Father both Lord and Judge of al they were pricked in their heart and said what shal we do As if they had said Is it so indeed Is he whom we crucified now exalted by God to be both Lord and Christ And wil he ere long come to judge us for al our desloyaltie and treason against him Shal al his foes then become his footstool Oh! then for the Lords sake tel us sirs what we shal do to be saved in that great day We wil stick at no means under Heaven for the saving of our souls Thus being deeply convinced of Christs Exaltation and second coming to judge the World the first inquiry they make is what shal we do to be saved And without al peradventure the expectation of Christs coming to judge the world was a main foundation and principle of the Jaylors inquirie Act. 16.30 SIrs what must I do to be saved The coming or the day of God wil be most terrible to secure sinners and therefore no wonder if the serious expectations thereof make awakened consciences inquisitive about salvation When the Lion roars the beasts of the forest tremble and seek refuge So when Christ the Lion of Judah roars in mens Consciences by lively convictions of his approching jugement how soon doth the stoutest sinner tremble and seek out for refuge Thus when Christ pleads his Controversie with Israel and threatens impendent Jugement Mic. 6.1 5. presently they fal upon their Inquiries though but legal v. 6. wherewith shal I come before the Lord and how my self before the high God c What more natural to an awakened conscience apprehensive of present or approching Jugements than serious Inquisition how to escape such Jugements 4. Serious and fiducial looking for the coming of Christ have a mighty forcible Influence on sinners in order to a deep humiliation for and turning from sin If we consult the Scripture we shal find that the great Argument and Instrument which the Apostles used to turne men from sin was the powerful preaching of the second coming of Christ to Jugement Thus Paul in his Sermon to the Athenians what subject doth he choose to Preach on among those great wits Why 't was the plain doctrine of Repentance or Humiliation for and Aversion from sin Act. 17.30 Act. 17.30 31. And the times of this ignorance God ninked at but now commandeth al men every where to repent Ay but what argument or reason doth he bring to prove this Doctrine unto these curious wits That follows v. 31. Because he hath appointed a day in the which he wil judge the world in righteousnesse by that man whom he hath ordained c. So that here lay the force and strength of his exhortation even in the coming of our Lord to Judge the World It s true many of these proud Athenian wits were not at al moved by this Argument but rather scoffed and mocqued at it v. 32. But what course doth Paul take then Why v. 33. So Paul departed from among them As having never a word more to say unto them Implying that if the Doctrine of Christs second coming to Jugement would not prevail with them to humble and turne them from sin nothing would in an ordinary way What more estectual for the killing of sin than fiducial sights of our coming Lord when the eye of the mind is fixed on the approche of the great Judge how is the Bent of the wil turned against sin How easily can they part with beloved lusts whose eyes are intent on the coming of the day of God What spiritual combats and conflicts against sin wil they maintain who live in the dayly expectation of their approching Lord 5. Serious expectations of the coming of our Lord have when sanctified by the Spirit of Grace no smal Influence not only for the aversion of the heart from sin but also for the Conversion of it to God Heart-affecting views of our approching Lord are when animated by the spirit of God a soverain Instrument for the turning of the heart to God Thus Peter in his second Sermon to the Jews Act. 3.19 Act. 3.19 Repent ye therefore and be converted that your sins may be blotted out when the times of refreshing shal come from the presence of the Lord. The force of Peters exhortation whereby he presseth them to turne from sin unto God lies in this That their sins might be blotted out when the times of refreshing shal come from the presence of the Lord. Afacie Domini h. c. coram Domino jam in majestate sua apparente credentes Glorificant◠Glass Gram. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by some before the Lord i. e. at his second coming when he shal in al his glorie and Majestie sit on his Throne of Jugement and absolve al Believers Oh! what a refreshment wil it be then to poor believers to receive a general
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
〈◊〉 〈◊〉 Dâ—f Plat. Dixerunt Stoici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—avor on our sanctifying Gods name in Worship wherein much of the power of Godlinesse doth consist So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its primary notion signifies one that Worships God aright and so it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus according to the Platonist Godlinesse is a facultie of worshipping God and so the Stoics said That Godlinesse was a Science of Worship due to the Gods Whence a Godly man was among the Grecians one that ministred unto or worshipped God And indeed that a main fundamental part of Godlinesse consisteth in the sanctifying Gods name in Worship is most evident because al pretenders to Godlinesse do mostly concerne themselves about maters of worship And the serious Jansenist S. Cyran assures us That the least points in worship are of greatest consequence Whence there is nothing more opposed by Satan than Divine Worship which sufficiently evinceth that the chief of Godlinesse consisteth therein Now nothing hath a greater influence on the sanctifying Gods name in worship than serious expectations of our Lords second coming 1. We sanctifie Gods name in Worship when we abase our selves and advance his name therein Al eminence is worshipt by an humble reverence and submission Hence humble spirits are ever the fitest subjects for devotion Now none raise God higher in their hearts and depresse themselves lower than such as daily expect the coming of their Lord. Oh! with what an humble reverence and tremblement of heart do such worship God 2. Again we sanctifie Gods name in worship when we worship him in spirit and in truth A worship that hath not an inward root and spring in the heart deserves no better name than superstition Our Lord tels us John 4.23 The true worshippers are those that worship the father in Spirit and in truth Formal devotion is but a kind of irreligion Such duties are the devils galleries not Christs none worship God in truth but such as worship him in Spirit And who worship God in spirit and truth more than such as daily expect the coming of their Lord Oh! what a reverent and high estime have such of God when they draw nigh to him How do they adore the Grandeurs of God 3. Moreover they sanctifie the name of God who watch their hearts and keep out vain thoughts and terrene Affections whiles they are in the worship of God This is termed Eccles 5.1 Eccles 5.1 Keep thy foot when thou goest to the house of God This seems to allude to the custome of discalceation or putting off their Shoes used both by the Jews and Gentiles in going to the place of worship which I presume had its rise from that command of God to Moses Exod. 3.5 Put off thy Shoes from off thy feet for the place whereon thou standest is holy ground Hence that Symbol of Pythagoras worship and Sacrifice with thy Shoes off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep look to observe watch narrowly Thy foot i. e. thy Thoughts thine Affections thy whole soul and man It s the manner of the Scripture under one single Gesture or Act to signifie the whole worship represented thereby So that the sense is keep an accurate and curious observation of thy soul when thou engagest in the worship of God And oh how exact and accurate in keeping their hearts are such as daily expect their Lords approche 4. Lastly they sanctifie the name of God in Ordinances and Worship who are unsatisfied til they have acquired the gain and benefit of Ordinances In al worship one that sanctifies the name of God is carried above the act of worship unto Christ And surely none mind and taste more of Christ in ordinances than such as daily look for and hasten to his second coming Oh! what a ful draught do such drinke of the satisfying sweetnesses of Christ in duties Thus Psal 22.26 Psal 22 26. The meek shal eat and be satisfied By eating here is chiefly to be understood a feeding on a Crucified Christ This is evident both from the title and main subject of the Psalme The Title Aijeleth Shaar signifies the Hind or Hart of the morning i. e. the Hind which is hunted and killed in the morning So v. 16. That Christ is this hunted Hind is evident from v. 1 8 18. which are applyed to Christ Mat. 27.46 35 43. Christs Crucifixion extends to v. 22. where begins a prophetic triumphe over al his sufferings v. 26. is a solemne invitation made by Christ to believers to come and feast with him on the benefits of his death and passion and the manner of speech is taken from the custome of those times in which those who had been delivered out of great dangers were wont to celebrate the same by Sacrifices and public feasts The meck i. e. the humble broken-hearted believer Shal eat i. e. feed on my death and passion my bodie and bloud with al the benefits thereof And be satisfied i. e. find a satisfying sweetnesse therein So far as the thirst of total indigence shal be quenched albeit not their thirst of fruition Ay but what must the meek do that so they may feed on and be satisfied in a crucified Christ why they must seek him so it follows They shal praise the Lord that seek him i. e. seek him in every Ordinance specially in the Lords Supper Ay but how must they seek him They must seek him not only in his present influences but also by waiting for and hastening to his second coming Again with what a spiritual fervor and holy violence do such prevail with God in Prayer What a rich trade do they drive for heaven How diligent attentive and affectionate are they in hearing the Word How are their minds illuminated their hearts quickened their affections warmed their Resolutions strengthened and their whole souls enlarged fixed and elevated in Meditation So great is the influence which the lively expectation of Christs second coming has on the sanctifying Gods name in Worship and al the parts thereof 16. Serious expectations of our Lords approche have a prevalent Influence on walking with God which is another great and essential part of Godlinesse By walking with God I understand communion with God not only in Acts of Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor but also in the whole of our conversation And such is a Godly man indeed Thus among the Grecians a Godly man was one that conversed much or had communion with the Gods Whence the more devote among the Heathens had their Lectisternia or Beds Of these Lectisternia see Court Gent. part 1. B. 2. c. 9. sect 10. exhibited in their Temples on which they pretended to feast and hold communion with their Gods O! what a rare instance of Godlinesse is he that has communion with God not only in acts of immediate Worship but also in the whole of his conversation Many Christians enjoy at times
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
Let your Thoughts and Affections ever worke according to the Dignitie of those objects you expect at the coming of your Lord and your Relation to them Hast thou a clear apprehension of thy Lords approche and some Assurance of an Interest in him O! then how should thy Love by al manner of vehement exercices both of desire hope Joy and satisfaction move towards thy Lord Or doest thou behold the coming of thy Lord but want a prevalent assurance of an Interest in him what an holy awe and filial fear of thy Lord what hatred and Indignation against sin oughtest thou to have 4. Make frequent suppositions of thy Lords Approche and thinke what thoughts thou wilt then have of things Remember with what swift wings time posteth away and Eternitie hastens towards thee Make such suppositions as these What if this night I should hear the midnight-crie Behold the bridegroom cometh how am I prepared to meet my Lord Can I look him with confidence in the face Wil my soul then be able to passe the fiery trial without being consumed 5. Do nothing but what thou wouldest do if the Lord were come This wil give thee much confidence in looking for the coming of thy Lord. They who mesure al their Actions by that day wil not care how soon it come Such as keep their spirits in an absolute submission to the Divine wil both as to doing and suffering are in the fittest posture to entertain their Lord. The reason why the most of men are so averse from looking for and hastening unto the coming of the day of God is the Irregularitie of their Actions which they know wil not bear the trial of that day 6. Contend daily with invincible Resolution and violent efforts towards the coming of the Day of God Go forward in the strength of the Lord with invincible courage and vigorous activitie to meet your Lord and remember what difficulties you meet with in your way wil be made up in the enjoyments that follow Alas what is it that keeps our souls at such a distance from the coming of the Day of God but the Formalitie and Dâ—â—dnesse of our Spirits in our race Is theâ—e much deadnesse in thine heart whereby thou art hindred in thy race And is there not much life in Christ to quicken thee then adhere to him draw from him of his fulnesse Grace for Grace that thou mayst run with speed the race set before thee Dread a loitering formal spirit as much as Hel. 7. Muse and consider much on the glorious effects which follow the coming of the day of God Remember that thy present thirsty desires wil then be turned into a love of Fruition and complacence How soon wil the Saints present tears be changed into eternal joys O! what an excellent thing is Heaven Doth it not as much or much more excede our present apprehensions as our present apprehensions excede our present enjoyments What are al present enjoyments whether spiritual or temporal but shadows in comparison of those celestial enjoyments Yea al we here enjoy is scarce a picture of that glorious state O! what a blessed day wil that be when the Saints shal leave though not their Natures yet al their imperfections both natural and sinful When al their Spiritual Darknesses Errors and Douts shal end in the beatific Vision of God as he is face to face When al their Rebellions of heart shal end in a perfect conformitie and subjection to the Divine Wil When al their unlawful passions and exorbitant Affections shal end in a regular harmonie and motion when al their Deadnesses in Duties shal end in the most vigorous and lively exercices of al manner of Graces When al their convulsions and terrors of Conscience shal end in complete assurance of Gods Love when al their Distances and Estrangements from God shal end in perfect Union and communion with God When al their troubles disgusts and dissatisfactions in this world shal end in perfect Rest and Satisfaction O! what a glorious blessed Day wil this be How would the serious and lively views hereof by faith fixe the heart in looking for and hastening to the coming of the Day of God 8. Familiarise thoughts of death unto thy soul and never rest satisfied ' til thou hast brought thine heart to a wel-grounded chearful willingnesse to be dissolved None look for and hasten to the coming of their Lord so much as they who daily wait for their change O! how welcome is death when it comes to those who daily look for it Who live better lives than they who continually thinke of death What more effectually engageth men to die unto althings of time than daily expectations of Death They who look for the dreadful hour of Death and Jugement how much do they despise al the dreadful things of this life Remember that death comes not the sooner for your expectation of it But the more you look for it the better prepared you wil be to entertain it when it comes You wil die out of choice not merely from necessitie I shal conclude with a great saying of that holy man Mr. John Rowe p. 124. of his life when he drew near to death why said he should we not be willing to die Christ came from Heaven to Earth to free us from sin and miserie and why should not we be willing to go from Earth to Heaven to be freed from sin and miserie FINIS Books Printed and are to be sold by John Hancock Senior and Junior at the first Shop in Popes-Head-Alley at the three Bibles Who sells all sorts of Divinity-Books c. to Chapmen or others TWelve Books lately published by Mr. Thomas Brooks late Preacher of the Gospel at Magarets New Fish-street 1. Precious Remedies against Satans devices Or Salve for Believers and Unbelievers sores being a companion for those that are in Christ or out of Christ that slight or neglect Ordinances under a pretence of living above them that are growing in Spirituals or decaving that are tempted or deserted afflicted or opposed that have assurance or want it on 2 Cor. 2.11 2. Heaven on Earth Or a serious Discourse touching a well-grounded Assurance of mans everlasting happinesse and blessednesse discovering the nature of assurance the possibility of attaining it the Causes Springs and degrees of it with the resolution of several weighty Questions on the 8. of the Romans 32 33 34 verses 3. The unsearchable Riches of Christ Or Meat for strong Men and Milk for Babes 〈…〉 two and twenty Sermons from Ephes
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