A DISCOURSE OF CHRIST'S Coming And the Influence which the Expectation thereof hath on al manner of Holy Conversation and Godlinesse By Theophilus Gale 1 Cor. 16.22 Maranatha i. e. Jude 14. The Lord cometh LONDON Printed for John Hancock Senior and Junior to be sold at the three Bibles in Popes head Alley over against the Exchange 1673. Preface SIns have their fashions as wel as Garments And the great sin in fashion now adays is Atheisme A sin not openly professed yea scarce heard of in the Infant-state of the World when the miraculous operations of the Deitie in the Creation and Gubernation of althings were so fresh and conspicuous But in elder Times when Philosophie in the Scholes and Human Policie in states began to prevail then began Atheisme to spring up therewith Yet could it never obtain any considerable vogue or Reputation ' til of late years But now alas alas how hath it in a few years overspread the Christian world And what have been the seeds of this prodigious sin so much repugnant to human Nature but Infidelitie and carnal securitie as to the coming of the Day of God This the Apostle Peter by a Spirit of prophesie distinctly foretold 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. What are the Last days which Peter here refers unto but this last Period of the world in which we live And who are the Scoffers he makes mention of but Atheistic sensual sinners who put far from them the coming of our Lord to jugement Neither have these sins of Atheisme Infidelitie and carnal securitie diffused their venimous Influences through the debauched and superstitious World only but also through many Reformed Churches O! What a world of practic Atheisme and Infidelitie is to be found among many professors of Religion Do not the Lives of too many notional Professors evidently demonstrate to us that they really believe not what they professe What may we judge of the sensual professor whose main studie and care is to gratifie his brutish Appetite Can we imagine that he believeth what he professeth touching the coming of the day of God No Surely And may we not conclude the same of the Avaricious covetuous professor whose main designe is to fil his bags with Gold and Silver Did he indeed believe the coming of his Lord how ambitious would he be to improve his unrighteous mammon to the best advantage for his master's service But to ascend higher to the forme of more refined professors has not a spiritual slumber of carnal securitie seized on the generalitie of Professors both wise and foolish Virgins Are not the Foolish Virgins or formal professors at this day under a dead sleep of carnal securitie Yea do not the Wise Virgins also slumber if not sleep I know not of any piece of Scripture more applicable to these days we live in than that of our Lord Mat. 25.5 While the Bridegroom tarried they al slumbered and slept This is the curse of these last days That the nearer the Bridegroom is the more professors slumber and sleep This our Lord foresaw and foretold of these last times And what is the meaning of al those awakening Jugements which at present al the European Churches are fallen under but to startle slumbering professors out of their sweet sleeps of carnal securitie And yet Lo to this very day how do the most of professors slumber if not sleep on their beds of carnal securitie Doth not the Lord as it were force open the eyes and break in with awakening Jugements on his Churches day by day Who knows how near that midnight-crie Behold the Lord cometh Mat. 25.6 may be Is it not then mater of prodigious Astonishment that Christians the main of whose profession is To wait for the coming of their Lord should be surprised with spiritual slumbers in a day of so great Danger and Dutie when in al likelyhood some eminent Approche of their Lord and as we have cause to fear in a way of Jugement is so near The contemplation of the forementioned particulars with some other considerations is that which hath given Life and Forme to the following Discourse which is intended as a word in season to awaken secure professors and wind up their Spirits unto that which is their highest concerne at al times specially in these evil Days namely A daily looking for and hastening unto the coming of the Day of God in order to al holy conversation and Godlinesse And would Christians but seriously consider and meditate on the weight and force of this Argument it cannot be imagined what sweet and efficacious Influences it would derive on their Hearts and Lives O! Vnto what Eminences and Raisures in Grace would they arrive how visible and glorious would their Graces be How humble and yet heavenly-minded would they be What real spiritual deep broad sublime feeling and affective Notions of God would they have What a plenitude and fulnesse of Grace would possesse the Bent of their Wils How would their Graces lend to each other their mutual Succur and Assistance Yea what a combination of Graces seemingly opposite would there be found in them did they daily look for and hasten unto the coming of their Lord A Believer that lives under the power and Influence of this frame at what a distance from sin doth he keep How much is his heart Crucified to al the Glorie of this fading world Doth he not daily die unto al self-confidences in Grace received Is not Christ placed in the room of self O! what generous and sublime thoughts of Christ has he Who so precious in his Eye as Christ and thence who so precious in Christs eye as he How much doth such a soul thirst after the most intimate Vnion and Communion with Christ Who values Adoption pardon of sin and peace of Conscience more than he O! what a tender feeling conscience has he Doth not the least sin burden and pinch him more than the greatest sufferings What an exact scrutinie and examen doth he bring his heart and life daily under How much is his heart broken for and broken off from sin day by day Is it not his greatest grief that he should so much and so oft grieve the Spirit of God Doth he not daily judge and condemne himself that so he may not be judged and condemned of the Lord at the last day O! What a profound abasement of spirit and humble silence before the Divine Majestie doth he lie under How bitter and loathsome is sin to him because it unfits him for his Lords companie How little can he be frowned out of Dutie or flattered into sin It s true he is meek modest and patient in his own cause but O! how fervent and warme is his zele in the cause of God What strength and force doth his zele gain by opposition Who more active and vigorous
and the same And what is there more efficacious to improve such an holy friendship with God than serious expectations of the coming of our Lord Oh! how ambitious wil such be to have one and the same Mind Wil Affection and Conversation with Christ Paul was one of the best friends Christ ever had on earth and wherein lay his friendship chiefly but in conformitie to the death and life of Christ 2 Cor. 4.10 11. 2 Cor. 4.10 11. Always bearing about in the bodie the dying of the Lord Jesus that the life also of Jesus might be manifest in our bodie c. Paul was couformable as wel to the death as to the life of Christ As Christ died for sin so he died to sin And as Christ lived to God so Paul in his mesure Christ was his great exemplar both in regard of active and passive obedience Christs exemple was not only the Rule but also Reason of his obedience The love of Christ to him and his love to Christ prevailed on him to live the life of Jesus The end of his suffering for and obedience to Christ was to manifest the life of Christ And what did wind up his Spirit to such a divine friendship and conformitie unto Christ but serious thoughts of his second coming So John tels us 1 Joh. 3.2 3. that every one who hath hopes of being found at last day a friend of Christ purifieth himself as he is pure And Paul informes us Tit. 2.11 12. That the Grace of God teacheth us that denying ungodlinesse and worldly lusts we should live soberly righteously and Godly in this present World i. e. in short that we should demonstrate our friendship to Christ by manifesting the life of Christ And then he addes the ground of al v. 13. Looking for that blessed hope and the glorious appearing of the great God and our Savior Jesus Christ 2. Another part of friendship with Christ consistes in an holy Ambition to please him A true friend makes it his businesse to please and content his friend so Believers to please Christ And herein much of the Spirit of Godlinesse doth consist What is al pietie but a studious emulation and endeavor to please God Hence among the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Godly man was one that had a care to please the Gods Such also they stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophiles a friend of God Thus Enoch is said Heb. 11.5 to please God and what made him thus ambitious to please God but fiducial expectations of the coming of our Lord of which we find mention Jude 14. Such a Court-like ambition had Paul to please Christ 2 Cor. 5.9 2 Cor. 5.9 Wherefore we labor that whether present or absent we may be accepted of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore i. e. because we have this Confidence and desire of being present with our Lord who is our best friend therefore we labor Si nificanter â— surpavit hoc votabulan quo soreasis quaedam ambitio hâ—norum propriè sig â—ificatur Bâ—za 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have a certain courtlike ambition and holy emulation of pleasing Christ Thence he addes v. 10. For we must al appear before the jugement seat of Christ Oh! what a prevalent argument was this to worke up Pauls spirit to an holy emulation of pleasing Christ Thus also Peter in the words following our text 2 Pet. 3.14 wherefore beloved seing that ye look for such things be diligent that ye may be found of him in peace without spot and blamelesse Here he brings in the looking for the coming of the day of God as a strong argument inducing them to an holy emulation and contention after al manner of gracious qualities for the pleasing of Christ their friend 3. Another part of Godly friendship with Christ consists in importunate desires and endeavors to serve him It s a great saying of a serious Jansenist S. Cyran One of the most principal rules for solid devotion is that we let not passe the least occasion for serving God If there be any vacuum or emty space in our lives the Devil wil be sure to fil it up and so obstruct our friendship with Christ What more obsequious and officious than friendship and who are more industrious and unwearied in the service of Christ than such friends of his who dayly expect his second coming Thence that parabolic exhortation of our Lord Luk. 19.13 Luke 19.13 And he called his ten servants and delivered them ten pounds and said unto them occupie ' til I come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 employ al your thoughts vigor and activitie in my service and why til I come This is brought in as an argument or motive to engage them more effectually in his service A soul that lives much in the expectation of Christs coming wil spend as much time and strength as he can in the service of Christ but as little as he can in the service of sin Thus also it was with the Corinthians 1 Cor. 1.7 So that ye come behind in no gift waiting for the coming of our Lord Jesus Christ Their waiting for the coming of our Lord is brought in by Paul as that which has a very efficacious causal Influence on the improvement of their gifts in order to the service of Christ And what made Paul so vigorous and laborious in the service of Christ but daily expectations of his returne So 1 Thes 2.19 For what is our hope our joy our crown of rejoycing Are not even ye in the presence of our Lord Jesus Christ at his coming That which made Paul so unwearied in his service for Christ among the Thessalonians was an eye fixed on the coming of Christ and the Crown he should then receive for al his labors Such thoughts make us do much in a little time for Christ 4. Lastly a main part of our friendship with Christ consists in an affectionate complacential remembrance of him in his absence and doth not the formal spirit hereof consist in looking for and hastening to the coming of the day of God Are not they most mindful of him who daily expect his second coming Was not this one main intent of our Lord in the Institution of his last supper that we might thereby keep alive the memorial of him 1 Cor. 11.25 26. Thus 1 Cor. 11.25 This do ye as oft as ye drinke it in remembrance of me Friends at parting are wont to leave remembrances each of other so Christ left his last Supper as a love-remembrance with his friends Thence it follows 26. For as oft as ye eat this bread and drinke this cup ye do shew the Lords death ' til he come The coming of Christ and the expectation thereof is that which gives life to our remembrance of him The thoughts of Christs returne give a fresh lustre and sweetnesse to al love-tokens 15. Solid and deep expectations of our Lords coming have a particular and powerful Influence 〈◊〉 〈◊〉 〈◊〉
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.
but in Salcm i. e. peace or the soul which is kept in order and peace Hence he is a Godly man indeed who hath got the Art and Skil of ordering his heart and conversation aright With such a soul God dwels and to him he sheweth his salvation So Psal 50.23 And to him that ordereth his conversation aright wil I shew the salvation of God Now nothing has a more soverain efficace for the ordering our hearts and lives aright than deep constant expectations of our Lords approche O! what an exact order are such mens souls and conversations in who daily expect the coming of their Lord how harmonious are their thoughts how uniforme and equal are their Affections What a sweet concent and exact mesure is there in al their ways This seems implied in that great Admonition of our Lord Luke 12.35 36. Let your loins be girded about and your lights burning and ye your selves like unto men that wait for their Lord when he wil returne from the wedding that when he cometh and knocketh they may open unto him immediately The girding of the loins and burning of their lights with their waiting for the returne of their Lord do al implie a good order of heart and life and whence springeth al this but from serious thoughts and expectations of our Lords coming The Allusion seems to be unto the custome of Servants who when they were under expectation of their Lords returne were mighty careful to set althings in order and preparation for him Lively thoughts of Christs coming preserve the soul in its due order by making Eternitie near If we have tidings that a person of great qualitie is coming to visit us how are althings immediately set at rights what care is there to put every thing in its place So here when the soul lies under deep impressions of the near approche of the Lord of Glorie how studious and exact is it in setting al its thoughts Affections motions and ways in order what a sweet Uniformitie and agrement wil there be in its thoughts how regular and consonant wil its affections be what a beautiful Decorum wil there be in its Actions and motions This is evident in persons on their death-bed who having lively views of Eternitie and their near approche thereto are most careful to set althings in order Thence 2 Kings 20.1 When Hezekiah was sick unto death Esaias by Gods appointment bids him set his house in order for he should die Indeed it is natural and most commun for Christians at the approche of death to set althings both of soul and estate in order and why because then they have deep apprehensions of the near approche of their Lord. So that had we as we ought to have such lively views of our Lords coming at al times what an admirable order harmonie and concent would there be in our hearts and conversations 11. Heart-affecting views of our Lords coming have a prevalent Influence on Christian Vigilance or Watchfulnesse which is another great piece of Godlinesse The Life and power of Godlinesse is much maintained by a spiritual watching over our hearts and ways Usually the more or lesse vigilant we are the more or lesse Godly we are None thrive more in Godlinesse than such as are the most curious observers of their own spirits Inclinations affections and conversations on al occasions as to tentations and duties But Oh! how dangerous is a sleepy profession What a world of evils attend a slumbering professor how soon do short sleeps harden And what more commun in these last days than spiritual slumbers even among Virgin prosessors Yea how apt are Christians to be over-taken with slumbering fits even under the greatest dangers and duties And whence comes this to passe but from putting far off the coming of their Lord Thus it is with the ten Virgins as wel wise as foolish Mat. 25.5 Mat. 25.5 while the bridegroom tarried they al slumbred and slept This refers to these last days of the world in which our Lord premonisheth us that the great sin of professors would be spiritual slumber and securitie arising from the bridegrooms tarrying i. e. their not apprehending the nearnesse of his approche Whence it follows by natural consequence that the more clearly and fully we apprehend the Bridegrooms approche and the nearnesse thereof the more vigilant and watchful we shal be There are two main parts of Christian vigilance 1. To watch against sin and Tentation 2. To watch unto dutie Now both of these are greatly promoted by lively expectations of our Lords approche 1. Fixed contemplation of our Lords coming is a prevalent means to keep the soul vigilant and watchful against sin and tentations thereto Thus Mat. 24.42 43. Watch therefore for ye know not what hour your Lord doth come But know this that if the good man of the house had known in what watch the thief would come be would have watched and would not have suffered his house to be broken up This Paul applies to our Christian vigilance against Tentation 1 Thes 5.2 6. 1 Thes 5.2 6. v. 2. For your selves know perfectly that the day of the Lord so cometh as a thief in the night He refers to the foregoing Admonition of our Lord which was communly received in al the Churches And what doth he infer hence v. 6. Therefore let us not sleep as do others but let us watch and be sober He brings in the unexpected coming of our Lord as a forcible motive to provoke al Christians unto Christian vigilance against Tentation What is the reason that many professors are so soon overcome by smal tentations and hardened in sin but because they watch not against them And why is it that that they watch not against sin and tentation but because they expect not the coming of Christ 2. Frequent and affectionate expectations of our Lords coming are exceding powerful to keep the soul vigilant and watchful as to dutie Continual vigilance over the worke God cals us to is a great marque of Godlinesse He is a Godly man indeed who watcheth al occasions of doing good and of being faithful in every relation and service God cals him unto And what greater incentive or argument have we to excite us hereto than dayly expectations of our Lords approche Mat. 24.44 46. Having exhorted them and us to watch v. 42 43. he addes v. 44. Therefore be ye also ready for in such an hour as you thinke not the Son of man cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause i. e. because your Lord cometh as a thief in the night therefore watch al opportunities of being found in ways of dutie Whence it follows v. 45. who then is a faithful and wise servant whom his Lord hath made ruler over his household Câ—istus hac inteâ—rogatioâ—is orma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give them meat in due season Here is quis for qualis or quantus Who i. e. What a faithful and prudent servant is
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.
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
and evident So Heb. 11.1 Faith is said to be the Evidence of things not seen i. e The coming of our Lord and al those good things hoped for at his coming are altogether inevident and invisible to a carnal eye yet visible and evident to an eye of faith Neither must it be a legal eye whereby we expect the coming of our Lord. A legal eye looks only on the black and terrible part of the day of God and therefore never hastens the soul towards it A legal terrified eye flies from the coming of our Lord Rev. 6.15 16 17 but an Evangelic eye posteth towards it A legal eye breeds horrors and affrightments but an evangelic eye love to and delight in this great day 2. It must be a single eye The coming of our Lord is an object very glorious and remote therefore if the eye of the mind that looks towards it be not single it can never reach that day Our great Lord informes us Mat. 6.22 Mat. 6.22 23. The light of the bodie is the eye if therefore thine eye be single thy whole bodie shal be ful of light 23. But if thine eye be evil thy whole bodie shal be ful of darknesse c. A single eye in nature implies a single object and a single medium if either of these be double the vision or sight is double and so evil A single eye as to the coming of Christ implies a single regard to that great day as the supreme mesure of althings both good and evil Opposite hereto is a double eye here stiled an evil eye which implies an idolising regard to and admiration of the poor fading emty goods of this inferior world whereby our looking to the coming of our Lord is obstructed As in nature the eyeing of a double object specially if the objects are opposite distracts the sight so here he that stands gazing and poring on the heart-alluring Idols of this lower world is in no capacitie to look for the coming of his Lord. Jam. 1.8 So Jam. 1.8 A double-minded man is instable in al his ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies a man that has a double eye or mind one for the World and another for Christ Such an eye is alwaies instable because distracted and torne in pieces between two opposite Objects Now and then he looks towards Christ specially when convictions of sin prevail and then again towards the world when lust prevails He that wil look stedfastly towards the coming of his Lord must have a single eye or regard thereto 3. It must be a pure Eye i. e. a mind free from prevalent mixtures of sin In nature if the eye be affected with any vitious humor or qualitie the sight is obstructed or corrupted As for instance in the Yellow Jaundice the eye being affected with a bilous yellow humor althings seem yellow so here if the eye of the mind be affected with any vitious carnal humor or beloved lust the coming of our Lord and al other spiritual objects wil be but carnally apprehended For every thing is received according to the qualitie and condition of the recipient A carnal mind receiveth things spiritual carnally as a spiritual mind things carnal spiritually 1 Cor. 2.14 15. Look as drunken men having their optic nerves and thence their sight distorted and obstructed by fumes and vapors ascending from their stomachs can see nothing distinctly just so is it with carnal minds distorted and obstructed by the vapors of lust from the heart they cannot look distinctly to the coming of their Lord. It is the pure incorrupted mind only that sees distinctly and evidently the coming of his Lord. Mat. 5.8 So Mat. 5.8 Blessed are the pure in heart for they shal see God By the pure in heart we must understand the pure mind which alone can contemplate God and Christ in his second coming Hence the eyes of the Church are compared Cant. 7.4 Cant. 7.4 To the Fishpools in Heshbon which denotes the puritie of her mind For the Fishpools in Heshbon as the learned observe were famous for their puritie being Crystalline without mixture of mud or terrene mater such must the puritie of our minds be in order to the contemplation of the coming of our Lord. The more pure the eye is the more clear and distinct is the sight A pure eye sees more things and more of every thing than a vitiated eye doth Such must be the puritie of the mind that wil look for the coming of our Lord. Not but that the purest mind on this side Heaven has some mixture of sin in it only if sin do not incorporate with the spirit of the mind and if it be not prevalent the mind may in evangelic estimation be accounted pure As melted gold is estimed pure albeit some drosse adhere to it if it incorporate not with the gold or boiled liquors are reputed pure albeit some scum swim on the top so the mind may be judged pure albeit some scum or drosse of lust swim thereon if it do not in a prevalent degree incorporate with the spirit of the mind its supreme part 4. It must be a sound strong firme eye not weak and feeble Bright and dazling objects also such as are very remote require a sound and strong eye to behold them a weak feeble eye is not fit to behold the Sun or things greatly distant Now the coming of our Lord is a mighty glorious dazling object also very remote and distant from sense and reason how is it possible then that any should look towards it without a strong sound mind and firme eye of faith Prov. 2.7 Prov. 3.21 Prov. 8.14 Hence Solomon makes frequent mention of sound wisdome so Prov. 2.7 3.21 8.14 whereby he understands solid substantial saving knowledge such as contemplates things not only in notions but in their proper esences For so (a) Esseatia ratio sapientia simper permaneâ—s à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ens res aliquid Schindâ— 2 Tim. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies So Prov. 14.30 a sound heart or sound mind is the life of the flesh Again 2 Tim. 1.7 But God hath not given us the spirit of fear but of power of love and of a sound mind Where we have a spirit of power and of a sound mind joined together and both opposed to a spirit of fear which is very impotent and feeble for both legal and carnal fear dispirit the mind but divine light and Grace corroborate and fortifie the mind so that it becomes sound strong and vigorous every way fit to look for the coming of its Lord. But on the contrary an unsanctified mind is weak yea blind and therefore cannot see the coming of the day of God So 2 Pet. 1.9 2 Pet. 1.9 But he that lacketh these things i. e. graces before specified is blind and cannot see afar off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are defined by Aristotle Those who see things next them but not such
as are afar off Thence it is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such alwaies wink with their eyes Carnal minds wink and shut their eyes against the coming of the day of God Their eyes are so enfeebled and weakened by sin that they cannot bear the glorie of that day Like Owls or bats they love darknesse more than the light of that great day Joh. 3.19.20 5. It must be a meek humble eye A proud loftly eye is no way fit to look for the second coming of our Lord. Yea there is nothing more hated and opposed by a proud mind than the coming of the day of God so Psal 10.4 Psal 10.4 The wicked through the pride of his countenance i. e. of his mind manifested in his countenance wil not seek after God God is not in al his thoughts or al his thoughts are that there is no God Oh! how ful of Atheisme is the proud mind What a world of contradictions and prejudices doth in entertain against the coming of its Lord You have an excellent character of a mind aptly disposed to look for the day of our Lord Psal 131.1 2. in David Psal 131.1 2. Lord mine heart is not haughty nor mine eyes loftly neither do I exercise my self in great maters or in things too high for me Surely I have behaved my self as a Child that is weaned c. An haughty lofty mind exerciseth it self in maters too high and therefore cannot stoop to Divine revelations touching the coming of our Lord. It is the weaned meek humble mind that looks for the coming of his Lord. This is wel expressed Jam. 3.13 by meeknesse of wisdome which is opposed to the proud curiositie of carnal reason 6 It must be a sublime raised eye or a mind some way proportionable to the glorie and excellence of its object There is a vast distance between a proud and a sublime mind usually none more base and sordid than proud spirits and none more sublime and great than humble and meek minds He that lies lowest in an humble self-abasing sense of his own ignorance and nothingnesse has ever the highest thoughts of God and the second coming of his Lord. This we find exemplified in David Psal 139.17 18. How precious also are thy thoughts unto me how great is the sum of them c. Oh! what low and mean thoughts had David of himself But what sublime raised noble and great thoughts had he of God But more of this in what follows 7. It must be a vigilant watchful eye For the coming of our Lord is as that of a thief in the night and therefore the mind must always be in a vigilant watchful frame A slumbering sleepy secure mind scarce ever dreams of the coming of his Lord. This vigilant watchful frame is the great thing that our Lord commends to us as a main disposition for the expectation of his coming So Luke 12.39 And this know that if the good man of the house had known what hour the thief would come he would have watched c. 40. Be ye therefore ready also for the son of man cometh at an hour when ye think not The like Luke 21.36 Watch ye c. And this is the great blame of the wise as wel as the foolish Virgins that their Lord surpriseth them in a slumbering fit Mat. 25.5 While the Bridegroom tarried they al slumbered and slept This I take to refer to the professors of these last times Whence Paul also in imitation of his Lord tels us 1 Thes 5.2 That the day of the Lord so cometh as a thief in the night Whence he exhorteth al v. 6. Therefore let us not sleep as do others but let us watch and be sober By which it is apparent that a vigilant watchful mind is an essential requisite for such as wil expect the coming of their Lord. 8. It must be an experimental feeling eye The eye is the most sensible part because most ful of animal spirits The least dust in the eye what a dolorous sense doth it oft work so it is with the eye of the mind if it be rightly disposed it has the most acute lively sense This eye of the soul as it regards morals Divines usually stile Conscience which has the most intimate tender feeling sense if rightly qualified There is nothing more sensible than life now saving knowlege when it informes Conscience gives a light of life Joh. 8.12 i. e. a quick feeling Light which can penetrate and discerne things most spiritual and remote In Naturals our best knowledge is that which follows sense and experience so in spirituals the most familiar pleasant deep affectionate working knowledge is that which ariseth from an experimental feeling Conscience This is wel expressed by Moses Deut. 4.35 Deut. 4.34 35. Thou hast been made see to know that the Lord he is God there is none else besides him See to know i. e. as v. 34. by tentations by signes by wonders c. God has given thee an experimental sense and knowlege that the Lord alone is God Tentations and trials are the Schole of Christ where Christians gain a feeling knowlege of Christ yea more in a day than by Books in many years Thus Rivet under dying torments I have saith he learned more Divinitie in ten days that thou hast visited me than in fivety years before Thou hast made me to go home into my self I was not before but in the World I am now in the Schole of my God and he instructs in another manner than al those Doctors Thus also Mr. John Rowe Senior said He never had any chastisement but the Lord had shewen him some miscarriage by it Afflicted Christians have the most experimental knowlege of God and their own hearts and a little knowlege gained by an experimental feeling Conscience O! What wonders wil it do None have more clear and raised expectations of Christs coming than such whose Consciences have any feeling experimental sense of that day and what relates to it For Conscience has Ressentiments or jugements of things according to the sense it is impressed withal Hence the Apostle prays for the Philippians Ch. 1. v. 9. Phil. 1.9 10. That they might abound in al jugement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense i. e. inward feeling experience and he gives the reason v. 10. That ye may approve things that are excellent i. e. that ye may have so much Divine subtilitie and sagacitie as to discerne the coming of your Lord and thence to approve those most excellent things which shal be then reveled Heb. 5.14 The like Heb. 5.14 Senses exercised to discerne both good and evil An illightened sanctified Conscience is made up of spiritual senses which being exercised clearly discerne the evil of sin and sensual good as also the good of sanctified evils and those good things hoped for at the coming of our Lord. Spiritual sense and experience of those objects we thinke on doth much sweeten our thoughts and make
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
by any menas I might attain unto the resurrection of the dead Dâ—bitaâ—di adverbia non semper incertitudinem directe important sed velr iÌ„ difficultatem exprimant vel propter allam rationem emphatice adhibentur Glass Gram. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If here is not an if of douting as the Papists would persuade us but it is here used by Paul not without an Emphasis to shew the difficultie of the work as also his ardent desires lively hopes and important endeavors in running his Christian race By any means Paul tried al manner of Gracious experiments and Christian exercices and why That he might attain to the resurrection of the dead i. e. that he might hasten to the coming of his Lord. Thence it follows v. 12. Not as though I had already attained either were alreaay perfect but I follow after if I may apprehend that for which also I am apprchended of Christ Jesus These words with what follow are for the most part agonistic referring to the customes of the Grecian exercices in their games The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehended signifie to catch or apprehend the Crown that hung over the Goal so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect is an Agonistic word that signifies the being crowned or receiving the reward and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I follow after denotes the contention of such as ran in the race who endeavored with al their might to out-run those before them Thence he addes v. 13. Brethren I count not my self to have apprehended but this one thing I do forgetting those things which are behind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgetting those things which are behind This in like manner refers to the custome of Racers who were wont not to look behind them to see either how much of their race they had run or how far their Antagonists were behind but as it were forgetting what was passed they pressed on with might and main towards the end of their Race Whence it follows and reaching forth unto those things which are before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to stretch forth to the utmost Paul here continues the metaphor of a Racer who when he came nigh the Goal gave a spring forward with al his might to catch at the Crown that hung over the Goal Thence also he addes v. 14. I presse toward the marque for the price of the high calling of God in Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the marque properly signifies the Goal over which hung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price or Crown which they ran for We find frequent allusions specially in Pauls Epistles to this famous game of Racing as 1 Cor. 9.24 2 Tim. 4.7 8. Heb. 12.1 whereby he doth in a lively manner set forth the holy contention which a Believer ought to exercise in hastening to the coming of his Lord. Thus Paul by al manner of gracious exercices contended in his Christian race towards the coming of the day of God 8. By entring into the enjoyments of the Day of God we hasten towards that day Believers have or at least may have a prelibation or foretaste of approching glories There is a kind of entring into celestial Canaan even in this life So Heb. 4.11 Let us labor therefore to enter into that rest A Believer by saith may get on foot in the Celestial Canaan ere he get thither he may attain unto some fiducial possession and fruition of those good things hoped for ere he get the actual possession of them Now a great part of our hastening to the coming of the day of God consists in the prepossession and preenjoyment of those good things then to be reveled As the Israelites in the Wildernesse having had some prelibation of the first-fruits of Canaan could not but long for and hasten to the ful enjoyment of that promissed Land so a believer by foretastes of the celestial Canaan longs for and hastens to the coming of the day of God when he shal have the ful fruition of al. CHAP. III. When Influence The Looking for and hastening unto the coming of the day of God has on al sorts of persons to raise them up unto al manner of holy conversation and Godlinesse SECT 1. What Influence the looking for the coming of the Day of God has on sinners Vnconverted HAving dispatcht the first Question we procede to the second 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 We may range al sorts of persons under these two commun Heads of Sinners and Saints which divide the whole World By sinners I understand persons unconverted and irregenerate by Saints persons converted to God Now a serious looking for and hastening to the coming of the day of God has an efficacious influence on both these though primarily on the later 1. Serious looking for the coming of our Lod has no smal Influence on Sinners or persons unconverted I know not a more powerful principle or consideration to make secure sinners serious about soul-concernes than lively thoughts and expectations of the second coming of our Lord to Jugement Alas can we imagine that sensual sinners would wallow head and ears in Sensualitie as they do had they but now and then some serious deep Apprehensions of their Lords approche to Judge the world Would the base-minded worldling be so costive and tenacious of his Gold and Silver did he consider that ere long it must al be burnt up No verily mens Consciences would flie in their faces and be a continual torment to them til they had parted with their beloved Idols were they but under the power of such serious thoughts touching the coming of their Lord. 1. Serious thoughts of Christs second coming to Jugement hasa very prevalent Influence on secure sinners in order to the conviction of sin This is indeed the fundamental principle and grand Instrument of al conviction of Sin That our great Lord wil ere long come to judge the world and the clearer apprehensions men have of that great day the clearer convictions wil they have of sin If sin be little iâ— thine eye it is because thou hast but little expectation of thine approching Lord. This therefore has been the course which the Ministers of God in al ages have taken to convince the secure World of sin namely to set before them the coming of Christ to jugement Thus Enoch what was the substance of his prophesie or preaching to that sinful generation but a lively description of our Lords coming to judge the world This is evident from Jude 14.15 And Enoch also Jude 14 15. the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousand of his Saints To execute jugement upon al and to convince al that are ungodly among them of al their ungodly deeds which they have ungodly committed and
of al their hard speeches which ungodly sinners have spoken against him O! what powerful Sermons did Enoch preach to that debauched sinful age touching the coming of our Lord to jugement But alas how few believed his report Yea what blasphemous or hard speeches did they utter against the Lord But addes Enoch The Lord cometh to convince al that are ungodly c. As if he had said Alas you wil not now be convinced of your sin by my Preaching but know that the Lord when he cometh wil convince you to purpose This also without dout was a part of Noahs Sermons who is said to be 2 Pet. 2.5 a Preacher of Righteousnesse i. e. one that endeavored to convince them of their sin and righteousnesse by Christ This course also Solomon takes to convince the young gallant of his sinful courses Eccles 11.9 Eccles 11.9 Rejoice O young man in thy youth and let thine heart chear thee in the days of thy youth and walke in the ways of thine heart and in the sight of thine eyes But know thou that for al these things God wil bring thee into jugement 1. Here we have an Ironic concession to a young man going on in the heat of his lusts and solacing himself in his youthful pleasures As if he had said Take thy fil of youthful delights go on in thy pursuit after sensual enjoyments and much good may they do thee But then 2. Follows a stinging correction But know thou that for al these things God wil bring thee into jugement Here is a dreadful and sad But enough to make the stoutest proudest sensualist to tremble Ah! would the young gallants of this sensual age but now and then seriously thinke on this Solomons But what a dampe would it cast on al their youthful dalliances and solaces Would secure sinners but consider that ere long our Lord wil come and bring them into Jugement for al their evil deeds what awakenings of Conscience what dreadful convictions of sin would they soon fal under But Oh! here lies the hel of this secure world men put far from them this evil day and saym at leasty in their hearts where is the promisse of his coming He that has spiritual and strong apprehensions of the coming of his Lord what distinct and evident convictions of sin wil he have How soon wil al his sins one by one be set before him as Psal 50.21 How great wil smal sins even vain thoughts then appear to be what an ungodly face wil his most beloved delicious sins than appear to have How chearfully wil he then open his eyes to the convictions of sin but shut them against the Allurements thereof Wil not the least sin there seem greater than the greatest sin before 2. Serious thoughts of the second coming of Christ to jugement have a very efficacious influence on sinners in order to a deep feeling sense of sin and miserie that attends it Take the securest stoutest sinner in the World and let him but have clear apprehensions of the coming of the day of God and oh what a load and burden wil sin be to him What remorses and stings wil smal sins breed in his Conscience Wil not every act of sin be as a scalding drop of burning lead on his soul What a spirit of bondage and heavinesse wil he be possest withal How soon wil the root of al his delights wither Yea an awakened Conscience that lies under a a deep lively sense of Christs coming to Jugement feels no sin so heavy and tormenting as his darling sin That sin which heretofore was most delicious to him wil now be most vexatious and bitter and why because he knows That sin wil cost him most dear at the coming of his Lord if not repented of We find this exemplified in debauched Felix Act. 24.25 Act. 24.25 And as he reasoned of righteousnesse temperance and jugement to come Felix trembled What made Felix to tremble Is it not strange that a Judge should tremble at a few words of a poor prisoner at the bar Must there not be a strange efficace in this discourse of Paul Yes there was Paul indeed hit him in the right vein Felix was as Tacitus Hist l. 5. assures us a man given up to al manner of injustice and incontinence His injustice in part appears from his expectation of a bribe v. 26. His incontinence also is manifest by taking Drusilla another mans wife as his own Now Paul having reasoned of righteousnesse and temperance virtues opposite to Felix's darling lusts and withal described to the life Jugement to come which would take vengeance on him for these sins oh What a pannic fear and fit of trembling doth Felix sal into How doth his Conscience smite him for these his beloved lusts WHat Saith Felix is there a Judge coming that wil cal me to an account for mine Injustice and Intemperance Oh! what shal I do then when that day comes What a miserable wretch am I to prefer these base lusts before mine immortal soul Thus the vbery apprehension of a Jugement to come or a coming Judge who would reckon with him for his Idol-lusts cast him though an ignorant debauched sinner into a tremblement of Conscience O! how many carnal secure sinners are oft amidst al their sensual pleasures and delights startled and affrightened at the apprehensions of our Lords coming to judge the World Do not such thoughts as these like Belshazars hand-writing on the wal fil their Consciences with horror What an Hel is it to them amidst their sensual Heaven to thinke that the Judge standeth at the dore Believe it sirs a serious looking for the coming of the day of God wil rend and pluck the stoutest heart to pieces 't wil lie the proudest sinner in the dust Ah! would secure sinners but entertain themselves now and then with such serious thoughts as these Wil this sensual life last for ever Wil not the judge ere long come and cal me to an account for al mine evil deeds And wil not then my flesh-pleasing delights end in soul-tormenting dolors Can I make my party good against the Almightie or bear the wrath of the Lambe I say such thoughts as these would make the securest heart ake and tremble 3. Serious thoughts of the second coming of Christ to jugement have a great Influence on irregenerate men in order to a serious inquirie into the means and ways how they may escape out of their miserable condition Alas were secure sinners but throughly convinced and persuaded of Christs second coming to jugement how inquisitive would they be into al means by which they might be enabled to appear with boldnesse before him at that great day Were it possible that sinners could leave their eternal salvation under such great hazards had they but lively views of the coming of the Lord to judge them for al their wicked workes No surely But oh this is the bloudy soul-destroying principle which ruines so many millions
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
And might they not by virtue of this promisse and right granted have built houses and remained there as those whose posteritie were to possesse the same Yes but yet they chose rather to dwel in tabernacles as those that looked for a better habitation and possession than Canaan could afford them So it follows v. 10. For he looked for a Citie which hath foundations whose builder and maker is God He dwelt in Tabernacles that had no foundation because he looked for a Citie which hath foundations whose maker and builder is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies an Architect and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Builder No Citie would please Abraham but such as was both invented and builded by God He had a promisse of Canaan but that would not satisfie his Spirit he stil dwels in tabernacles nothing would content him but a Citie of Gods founding and finishing In short Abraham had an eye on the coming of the day of God and the Celestial Canaan then to be possessed and this made him sojourne in the terrestrial Canaan promissed to him and his seed as in a strange Countrey He looked for a Citie that hath foundations and that made him dwel in tabernacles without foundation even in the promissed land where he had right to build For they that possesse land have right to build Qui solum possident ibi aedificant ibi â—anâ—â—t Grot. 1 Cor. 7.29 30 31. and live there But Abraham was not so fond of Canaan because he had a better Countrey in his Eye Thus also Paul 1 Cor. 7.29 30 31. He layeth down this for a principle The time is short i. e. ere our Lord come and dissolve the world into universal flames And what doth he conclude hence It remaineth that both they that have wives be as though they had none c. i.e. that amidst al our temporal comforts the heart be crucified to them Whiles our persons are in the World and our hands make use of it our hearts must be dead to it Suppose God should give us a promisse and grant of this whole world as he did of Canaan to Abraham we ought stil to use it as he did Canaan looking upon our selves as strangers and pilgrims because we look for a Citie that hath foundations whose builder and maker is God Alas to expect happinesse in the creature what is it but to search for the fountain in the stream Surely he that dayly expects the coming of his Lord wil not expect much from or delight much in lower goods Such thoughts ungod this world and unmasque al its Idols 5. Another essential part of Godlinesse consisteth in the mortification of sin The life of Godlinesse lies much in the death of sin When Lust is in its vigor and force Godlinesse is in its consumtion and decay The power of lust may consist with the forme of Godlinesse but not with the power thereof He is a Godly man indeed who takes more delight in subduing his lusts than sinners do in gratifying and fulfilling of them If the life of any sin be dear unto thee the life of Godlinesse wil soon wither and languish starve lust and you nourish pietie Hence among the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I havor a Godly man is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saint Now what more efficacious for the mortification of sin than a lively expectation of the coming of our Lord Thus in our Text What manner of persons ought ye to be O! what mortified spirits ought ye to have What a deadly feud and Antipathie should ye have against sin How ought ye to keep your hearts at the greatest distance that may be from sin What a violent Bent against sin should your hearts be principled with And why because you look for the coming of the day of God Oh! what a Soverain Influence has the serious expectation of that great day for the carrying on the worke of mortification And how so because the Saints are then to appear with Christ and therefore ought to be holy as he is holy Thus Paul argues Col. 3.4 Colos 3.4 When Christ who is our life shal appear then shal ye also appear with him in glorie What consequence doth he draw thence v. 5. Mortifie therefore your members which are upon the Earth Fornication c. As if he had said Wil not Christ who is your life ere long appear and must you not then appear with him in glorie and how is it possible you should appear with him in glorie unlesse you be like him Can there be any Communion betwixt light and darknesse God and Belial ought ye not then to bid farewel to al your earthly members Fie for shame what mean you to lie wallowing in sensual lusts when as your Lord is so near The like we find 1 Joh. 3.2 we know 1 Joh. 3.2 3. that when he shal appear we shal be like him for we shal see him as he is This is an infallible argument that we shal be like him because we shal see him as he is For none but the pure in heart shal see God Mat. 5.8 And what doth the Apostle collect hence v. 3. and every man that hath this hope in him purifieth himself as he is pure As if he had said Must we indeed be like our Lord when he appears Is there no vision or fruition of him unlesse we be like unto him Oh! what a binding argument is this to every man that hath this hope in him to purifie himself as he is pure why saith such a soul must I indeed appear with my Lord and be like unto him if ever I hope to enjoy him O! what mean I then to let mine heart swarme with such noisome lusts What doest thou mean O my soul by giving entertainment to such vain filthy thoughts Is this suitable to thy principles to harbor and nourish corrupt Affections which thirst after the heart-bloud of thy Lord Fie upon it how comes it to passe that such venimous Snakes and Serpents loge in thee Is not my Lord at the dore And must thou not be like him if ever thou hope to enjoy him How much then is it unbecoming thy state profession relation condition and engagements to entertain any Idol-lust in thine heart So forcible are the serious expectations of our coming Lord to stab and let out the heart-blood of sin 6. Another part of Godlinesse consists in the resisting of Tentations whether from Satan the World or our own hearts There is scarce any thing in this lower world but Satan knows how to make use thereof as an instrument to temt us thereby Satan is not the creator of his tentations but takes his mater from those whom he temts or some circumstance which environs them Yea how oft doth Satans tentation take its rise and occasion from that which is materially agreable to the wil of God As winds that enter in by little cranies are usually most dangerous so Satans
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
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
a fiducial looking for and hastening to the coming of the day of God 1. One main part of an holy conversation as to men consisteth in an irreprochable and blamelesse course of righteousnesse when Christians fil up every Relation Capacitie Condition Opportunitie and dutie God entrusts them with when men performe the duties of their place in their proper place Such Christians do by their Actions demonstrate the truth of their principles and profession Their deeds as wel as their words are a good Apologie for what they professe and when men cannot judge concerning their principles yet they may and do judge of their holy practice and conversation Now what more efficacious to produce such an irreprochable and righteous conversation than serious expectations of our Lords approche This made Paul so conscientious and exact in his conversation towards al men Act. 24.15 Act. 24.15 16. And have hope towards God which they themselves also allow that there shal be a resurrection of the dead both of the just and unjust Paul here makes an Apologie for himself against the false imputations of the Pharisees and he bottomes al upon a principle allowed by them namely that there should be a resurrection of the just and unjust And what doth h◠collect hence v. 16. And herein do I exercise my self to have always a conscience void of offence towards God and towards men Herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc i.e. by reason of this Confidence touching the Resurrection at the coming of our Lord Paul did exercise himself in al conscientious regard towards God and men This is the life of al pietie towards God the nerves of al commun justice towards men and sobrictie towards our selves Thus Tit. 2.12 Tit. 2.12 13. That we should live soberly i.e. in reference to our selves righteously which refers to others and godly which respecteth God And al this is grounded on v. 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ 2. Another part of an holy conversation consists in Christian moderation towards al men which is the proper effect of Love A Christian should be most severe towards himself but exceding moderate as to others Our blessed Lord instructeth us both by his exemple and precept that there is not a more evident marque of a generous heroic spirit than in al humilitie and submission to condescend to the Infirmities of others by Christian moderation This moderation which is so essential to an holy conversation contains in it several Ingredients I shal only mention such as receive a peculiar Influence from a serious looking for and hastening to the coming of the day of God That daily expectation of our Lords approche has a very soverain influence on Christian moderation is evident from that exhortation of Paul Phil. 4.5 Philip. 4.5 Let your moderation be known unto al men the Lord is at hand Some among the Philippians were as it seems from Phil. 3.15 too tenacious and stiffe as to their own sentiments and opinions The Philippians were very affectionate Christians but wanted knowlege and jugement as it appears from Phil. 1.9 Their love was ardent but not so judicious as it ought to be and such affectionate Christians are most prone to excede in intemperate immoderate zele Hence Paul here exhorts them to Moderation not only towards Christians but to al men and what argument doth he urge to induce them hereto That follows The Lord is at hand The grand motive from which he enforceth his exhortation is the coming of our Lord. But I descend to particulars 1. Serious expectation of the coming of our Lord hath a special efficace on moderation in Jugement and opinions It s no smal piece of Immoderation and Intemperance too commun among many professors to impose our own private Dogmes and opinions no way essential or fundamental to saving faith as a rule of faith on others This seems to have been the case of some among the Philippians whom Paul exhorts to moderation herein and that from this ground Phil. 3.15 if in any thing ye be otherwise minded God shal revele even this unto you And oh what a prevalence has a serious expectation of our Lords second coming to keep professors from the Imposition of their own persuasions as a rule of faith on others Such as daily look for this great day though they cannot follow yet they durst not by force lead or rule others perhaps they cannot embrace the sentiments of others yet they dare not impose their own as a rule of faith 2. Another piece of Christian moderation consists in Toleration or forbearance of others as to injuries done unto us Christian love is exceding meek and passive It can suffer much injurie without the least Reaction specially when it hath the coming of the day of God in its eye What makes men so vindictive and impatient under injuries received but putting far from them the approche of their Lord So Mat. 24.48 49. But and if that evil servant shal say in his heart my Lord delayeth his coming and shal begin to smite his fellow servants c. Here you see the cause why the evil servant smiteth his fellow servants is because he says in his heart my Lord delayeth his coming What made the rigorous servant so severe in exacting the hundred pence due from his fellow servant but a groundlesse persuasion that his Lord would not cal him to an account for the ten thousand Talents Mat. 18.32 c 3. Serious thoughts of our Lords approche are exceeding efficacious to keep men from uncharitable censures which is another part of Christian moderation wherein much of an holy conversation doth consist Oh! what a severe censorious spirit have many professors whiles they blame and censure others how justly do they fal under the blame and censure of uncharitable severitie Yea how rigid are some in their censures of other mens rigidnesses Yea are not many who are most indulgent as to their own fauts most severe in censuring the fauts of others And if their actions are good yet how prone are they to censure their Intentions And whence springeth this unchristian severitie but from a want of regard to the coming of our Lord This seems to have been the sin of the Corinthians which Paul cautions them against 1 Cor. 4.5 1 Cor. 4.5 Therefore judge nothing before the time until the Lord come who wil both bring to light the hidden things of darknesse and wil make manifest the counsels of the hearts The Corinthians were broken into many parties and each partie was prone to judge and censure the different partie Paul here gives check to these censorious humors and what argument doth he use surely no other than the coming of our Lord and that universal Jugement which would ensue thereon 4. Another piece of Christian moderation consists in freedome from secret Animosities grudges and envies against others Some professors are so intemperate and
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
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
now procede to the third Question What there is in the Effects of Christs coming which renders our looking for and hastening to the same so Influential c. The Effects of Christ's coming are various and great Wil he not then bring to Light al the Hidden things of Darkenesse 1 Cor. 4.5 Shal not al men be then recompensed according to their workes How soon wil the wicked be then separated and cast into Hel Mat. 25.32 33 c And as for the Righteous wil it not be a Day of Redemtion for them as Luke 21.28 Rom. 8.21 Shal not Christ receive them to himself John 14.3 and they be ever with their Lord 1 Thes 4.13 17. Col. 3.4 And O! what a Recompense of Reward wil Christ then give unto them Luke 14.14 1 Pet. 5.4 Heb. 11.26 27. 2 Tim. 4.8 In short the Effects of Christs Coming may al be reduced to these two commun heads 1. The Torments of the Damned 2. The Saints Rest The consideration of these hath efficacious Influence on such as wait for the coming of their Lord. But in as much as my contemplations on these two great effects have exceded the proportion I allowed them in this short Discourse I rather choose to publish them apart if the Lord favor my desires with an Opportunitie and his Assistance CHAP. V. The Application of the whole SECT 1. Doctrinal Inferences HAving dispatcht the explication of our subject we now procede to the Application thereof and that first by Doctrinal Inferences 1. From the Doctrine of Christs coming as before explicated we may infer That looking for and hastening to the coming of the day of God comprehends the most noble and active part off the Divine life both as to faith and Godlinesse There are two main springs of the Divine life contemplation of God in Christ and Action or motion towards him and doth not looking for and hastening unto the coming of our Lord take in both of these As for Contemplation of God in Christ what pure immixed raised thoughts of God have such as daily expect the coming of Christ How familiar affectionate and warme are their meditations of things spiritual with what a fervor and vehemence do such applie their minds to Divine objects who more enured to Divine contemplation than such What more effectual to bind the thoughts to spiritual objects than this looking for our coming Lord Doth not this make you masters of your thoughts by forcing of them on Invisible Glories Who have more clear real and lively notions of the things of God than such What more efficacious to improve al objects your thoughts converse with to spiritualise al providences and enjoyments than such lively expectations of our Lords approche In short may not this be estimed as Jacobs Ladder whereby the soul ascends up to God and God descends down unto the soul So also for spiritual Action which is another main part of the Divine life what more powerful to fortifie familiarise and sweeten gracious exercices than daily waiting for the coming of our Lord Doth not this quicken enlarge refresh strengthen and establish the soul in al holy duties What more effectual to fil up al your time with proper duties Doth not this bring the soul into the nearest accesse to God Is it not the wing by which the soul retires into God Doth it not subdue the heart to God and cause it firmely to adhere to him In sum Is not this looking for the coming of our Lord the richest safest sweetest freest most satisfying most thriving most harmonious life Yea doth it not come nearest to the life of God wherein consists the life of God but in the blessed Vision and Fruition of his own most perfect Being And who have a more clear and real vision and fruition of God than such as daily look for and hasten to the coming of our Lord And doth it not hence follow that this contains the most noble and active part of the Divine life Oh! what a progresse hath he made in the Divine Life whose heart is raised to a daily contemplation of and meditation on the coming of the day of God 2. Hence also we see the true reason why so many professors and some truely Godly are so far behind in their Christian Race and have so much of their worke before them It is strange to consider how long many have been in the Schole of Christ and yet how far short they are of others who entred on the profession of Christ long after them Oh! how carnal and darke are their notions of God in Christ What cold and frozen Affections have they for God and the things of God How soon are they over-powered by a smal Tentation What a burden is it to them to part with their burdens that hinder them in their Christian race How much and how soon are they defiled with the pollutions of this world And whence comes al this but from want of serious lively expectations of their Lords Approche Believe it there is a deep mysterie a Spiritual Art and Skil in Godlinesse which none arrive unto so soon as they who wait for the coming of their Lord. What made the Thessalonians in a short time to arrive unto such high pitches of Christianitie but that they imbibed or sucked in at their first Conversion this principle of waiting for the coming of their Lord 1 Thes 1.10 and O that professors would trie this experiment Verily we should not have such complaints decays folies and scandals among professors as now we every where find It is a sure and fixed Rule That no one hath made a further proficience in the schole of Christ than he can with hope and Joy expect the second coming of Christ 3. Hence likewise we may infer That among the croud of professors few yea very few are acquainted with this great frame of looking for and hastening to the coming of the day of God 1. Do not many who professe love to Christ hate the thoughts of his coming as 2 Pet. 3.4 2. How many are there who forsake their first love and backslide from Christ as Hos 11.7 Rev. 2.4 3. Can we suppose that they look for the coming of their Lord whose eyes are dazled with the fading beautie of this world 4. Do they look for the coming of their Lord who sleep securely in the bosome of the times and never mind their later end 5. Is it possible that they should expect the coming of their Lord who are drowned head and ears in the cares of this world who violently pursue after the shadows of time but are prodigiously sluggish about the concernes of eternitie 6. May we imagine that they look for the coming of their Lord who cannot denie themselves a toy or sensual lust for him who indulge themselves in the commission of knowen sins and the omission of known duties Oh! how defective are al these with many more commun professors in their looking for and hastening unto the coming of the
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
seriously consider that ere long he must answer at the bar of divine Justice for every idle word how would he bridle his tongue and watch over his lips Likewise the covetous worldling whose heart is in his bagges and barnes would he but now and then consider that his Lord is coming and wil require an account of his stewardship how would he endeavor to make friends of the unrighteous Mammon Lastly for the close secret hypocrite who makes it his worke to varnish his profession with seeming Graces alas did he but consider that when the Lord Jesus shal be reveled from Heaven al his hypocrisie wil be laid open al his hay and stubble his rotten hollow-hearted profession wil be burnt up in that flaming fire I say would your close hypocrites consider this how would they prize a little sinceritie how would they worke out their salvation with fear and trembling endeavoring to approve themselves not so much to men as to their Lord and master at his second coming My friends you cannot imagine what powerful influence such serious thoughts of Christs second coming would have upon mens hearts Methinkes the very thought that our Lord Jesus is coming to judge both quicke and dead that it cannot be long ere that every soul here present must appear before his jugement Throne and give an account of every thing done in the flesh and such as are not found in Christ shal then be turned into Hel to lie under the scorching wrath of a sin-revenging God and that for ever I say such thoughts as these methinkes should startle and affrighten every secure sinner in this Congregation Is not this sirs a sad contemplation and yet most true that of so many hundreds that doe meet together for the Worship of God the greatest part yea all that remain unbelievers shal ere long meet in Hel and there bewail their cursed securitie in not minding the coming of their Lord SECT 2. Practic Vses THE practic Vses which this subject as before explicated are of great moment and therefore deserve ferious Attention 1. Here is mater of doleful Lamentation and Humiliation to consider what strangers the most of Professors are to the coming of our Lord. It is the observation of a laâ—t great Divine now with God At this day the world is coming to the last fit of madnesse against Christ And wherein lies this last fit of the worlds madnesse against Christ but in mens endeavors to banish out of the World al thoughts of the coming of the Day of God as 2 Pet. 3.3.4 And oh what sad mater of Lamentation is it to thinke how far many Professors sal under this condemnation Alas how few understand what this means to look for and hasten to the coming of the day of God Where is the awakened soul that stands on his watch tower looking forth towards the coming of his Lord when was it that you had any lively heart-affecting views of that great day Doth it not give us a dreadful prognostic that some astonishing Jugement is at the dore because men so little expect the great day of Jugement at the coming of our Lord Has it not ever been a sad presage of some impendent Jugements if not ruine to a professing people when they have banisht from their hearts al serious thoughts of future Jugement as Lam. 1.9 O that professors would daily be humbled for and lament over this sin their not daily looking for and hastening to the coming of the day of God! 2. Our subject affords us also mater of Caution Advice and Counsel to professors and that chiefly in four particulars 1. That they beware of a carnally secure sleepy and loitering spirit in their Christian Race O! what a contradiction is a sleepy Christian to the Religion he professeth How near akin is a sleepy Christian to a dead hypocrite It s true the Hypocrites spiritual death is a total privation of al principles of life but doth not carnal securitie bring a suspension of the Acts of life even in a real Christian O! beware of carnal securitie after great peace and comforts whether inward or outward How doth carnal securitie creep insensibly on most professors first or last And what a danger are such in of dosing their peace exercices of Grace and Communion with Christ Remember carnal securitie comes not alone and when it comes it exposeth you to the violent incursion of every Tentation and that which is worst of al it binds up al your spiritual senses and Faculties so that you can neither look for nor hasten unto the coming of the day of God O! fear the terrors of the Lord at that great day How are the Consciences of most men bound up with chains of securitie so that they cannot see or fear their miserie before they feel it 2. Be advised also not to expect or desire much Rest in this Life Remember it is inconsistent with your present state to have your Rest here because you are now in your Motion and Race towards your approching Lord. The Saints triumph here lies in conflicts against sin and tentation his Rest in a life of faith under troubles He that expects other Rest here wil find the greater troubles and disappointment And this also know that the Hopes which a believer has under al his troubles of a Rest at the coming of his Lord are much better than al the present enjoyments of others Expectation of Rest here is a great bar to our looking for the coming of our Lord. 3. Beware of secret heart-back slidings from Christ For these are most opposite to our looking for and hastening to the coming of the Day of God It was the saying of an holy eminent Divine now in Glorie Thinke on this speech when you see me dead that of al Churches in the World the Lord Jesus carries a most Jealous eye over these for whom he hath done such great things and I know it he taketh exceding il your secret wantonnesses and whoredomes of heart 4. Take heed of a formal remisse sleight spirit in private duties or public Ordinances For hereby you lose your communion with Christ and so by consequence your looking for and hastening to the coming of the Day of God 3. Here is also mater of Heart-examination 1. Whether we look for the coming of our Lord. Are our hearts taken off from gazing on the fading Glorie of this lower world Do we value althings as they refer unto the coming of the Day of God Are our souls drawen by the Glorie of that day as the Iron is by the Load-stone Do we by faith feed on the good things of that day What influence hath the expectation of this day on our Hearts and lives Are we made more holy and heavenly-minded hereby If it be thus with us then al is wel But if after al our awakened thoughts we are again grown secure carnal earthly-minded formal in duties proud and confident in our selves it is a black marque we look not
for the coming of our Lord. 2. Examine whether you are prepared to meet the Lord when he comes Suppose you should this night hear the crie Behold the Bridegroom cometh are you ready to enter into the wedding chamber Have you the Wedding garment of Faith and Holinesse Do you stand with your loins girt and your lamps burning ever ready to entertain your Lord How stands it with you in point of Assurance and wel-grounded evidences as to your eternal state Can you look Christ in the face with confidence when he comes Are you sure your sins are pardoned and your persons accepted Dare you look death in the face without change of countenance when ever it comes Remember the Lord hath taken al other cares on himself that so we might care for nothing but to prepare for our Lords approche Examine whether this be your care 3. Examine wel both your Notions and Practice of Godlinesse Count nothing Godlinesse but what wil bear the fiery trial at the coming of our Lord let there not be a loose pin in the main parts of your Christianitie Thinke oft whither you are going and where you shal loge at night and this wil make you exceding accurate and curious both in your notions and practice of Godlinesse 4. Here is mater of conviction rebuke and shame both to secure sinners and Saints who mind not the coming of the day of God 1. Here is mater of conviction and confusion to carnal secure sinners such as Peter prophesieth of 2 Pet. 3.3 4. Who walk after their own lusts saying where is the promisse of his coming I fear there are too many who pretend much friendship to Christ and yet seldome or never think of his returne I shal therefore take libertie to reason the case with such Thou thinkest peradventure it may be long enough ere Christ come if he come at al Mean while thou art resolved to take thy fil of thy lusts Very good Ay but what grounds hast thou to thinke it wil be long ere Christ come Doth not the Scripture tel thee in expresse termes the Judge standeth at the dore Jam. 5.9 and darest thou contemne plain Scripture doest thou consider whose word it is thou doest contemne whose threats thou thinkest scorne of Canst thou not believe he is so near at hand Why yet believe that he wil surely come first or last and then cal thee to an account for al thine evil deeds I say do but believe this and I question not but it wil make thine heart to ake Ay but possibly thou mayst presume to find favor with him in that day Why not What sinner canst thou expect to find favor in his eyes at last day and yet despise and reject al proffers of his Grace in this day of salvation spit in his face and prefer a few sensual delights before him Oh! what a foolish soul-deluding presumtion is this It s true our great Lord is exceding merciful pure Grace al love But is he not also as just and righteous Is it not a righteous thing with him to recompense tribulation to carnal secure sinners and what wouldst thou have him unrighteous that he may shew mercie to thee Ah! what a sad contemplation is this for awakened sinners to thinke that God must either be unrighteous or al their foolish hopes of mercie must perish And let me tel thee sinner the mercie and Free-grace of God wil be so far from favorising of thee in that great day if thou continuest in thy sin as that it wil prove a stinging aggravation of thy miserie Oh! what a dreadful worme wil this breed in thy Conscience to be spurned into hel by a foot of Mercie and Grace Do not thy hopes yet fail thee Is not thine heart yet pained and rent at the thoughts of thy Lords coming to Jugement Doest thou not as it were see the Lord of Glorie coming in Chariots of flaming fire to take vengeance on carnal secure sinners Methinkes that voice should be ever ringing in thine ears Lo Yonder yonder comes the Judge of the whole Earth What meanest thou sinner by plodding how thou mayst keep thy lusts and yet escape future wrath How long wilt thou procede to harden thy wicked heart to thine own destruction by putting far off the evil day Assure thy self the day of the Lord is never the farther off for thy thinking it is so but this advantage it wil have by the putting of it far off it wil surprise thee unawares And what wil become of al thy fond hopes and groundlesse presumtions how wil al thy cruel self-flatteries end in everlasting horror confusion disappointment and despair 2. Here is mater of conviction and shame even to Believers to thinke how little the most of them have their thoughts fixed on the second coming of their Lord. Alas how little are your expectations of that great day raised How coldly and faintly do your Affections worke towards that good time Ah Sirs are there such glorious things to be reveled then and hath the forethoughts hereof so much influence upon al manner of holy Conversation and Godlinesse How comes it to passe then that Believers have their hearts no more bent towards this great day How comes it to passe that their Affections are not carried out more to meet their approching Lord Is it not strange that Christians should be so seldome and so low in the thoughts of this glorious day Alas where can we spend our meditations better than to meet our Lord where can the Spouse better employ her thoughts and affections than with her absent Husband Who should look towards the coming of their friend their Savior if not Believers As for the secure world no wonder if they endeavor to stifle al thoughts of their Lords approche sithat it wil be a black day to them But as for believers O! what a joyful time wil it be to them Wil it not be the time of their complete redemtion their mariage-day Should not their thoughts therefore be always musing on this day How should their hearts leap for joy at the very reports of it But is it thus with them Are not al too much strangers to this day And oh what an hainous sin is it for believers not to look for this great day 1. How much do such sin against the many intimate relations they bear to Christ Is it possible that the member should forget its Head Was it ever known that the affectionate faithful Spouse forgat her absent husband Is it not then strange unkindnesse that the members of Christ should put far from them the coming of their Head and Lord 2. What a strange violence do such offer to al the principles of the New Creature Is there any thing more injurious to the divine nature than not to mind the approche of Christ Doth not this greatly provoke and grieve the Spirit of Adoption How is faith opprest and kept under hereby What a check and contradiction is this to al Divine
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
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