watch tower and thence always to expect it This we find oft inculcated by our Lord and his Apostles Thus Luke 12.35 Let your loins be girded about and your lights burning 36. And ye your selves like unto men that wait for their Lord when he wil returne from the wedding that when he cometh and knocketh they may open unto him immediately c. So Luke 21.28 having mentioned in the precedent verses the forerunners and signes of his coming he addes and when these things begin to come to passe then look and lift up your heads for your Redemtion draweth nigh Albeit this seems limited to some time immediately foregoing the coming of Christ yet it may by a paritie of reason be extended more generally to our waiting for Christs coming at al times So Rom. 8.23 Paul makes it a proprietie of Saints to wait for their Adoption namely at the coming of Christ Yea 1 Thes 1.10 Paul makes this one of the first frames they arrived unto after conversion To wait for his Son from Heaven Now this waiting for the coming of the day of God implies dayly to revive and refresh our thoughts and expectations of that day not to give way to any short slumbers much lesse to deep sleeps but to be always in exspectation of that great day This is the great faut of the wise Virgins as wel as the foolish they are surprised with fits of slumber which are opposite to waiting for the coming of our Lord. Mat. 25.5 O! what a world of such slumbering Virgins are there 5. Actually to look for the coming of the day of God imports farther to get a Prepossession of that day and those good things hoped for therein to be enjoyed The eye by looking on the Sun gets a possession of it yea there are certain Optic Glasses which give the eye the real Image and possession of Objects very remote So by looking on the second coming of Christ and those good things hoped â—or in that day by an eye of faith through â—he Optic glasse of the promisse we come â—o possesse the same So Mat. 5.8 Blessed are the pure in heart for they shal see God â— e. possesse and enjoy God Thus by looking on the coming of Christ you possesse him This spiritual vision of faith gives possession and Fruition Yea in natural contemplation the mind by gazing on its object gets the possession of it and so the mind by understanding becomes althings This holds much more true in spirituals such as by faith gaze much on the second coming of the day of God thereby really possesse the same Look on Christ by faith and you possesse him 6. Actually to look for the second coming of our Lord implies thus much also to get the soul transformed into the image of Christ Al saving views of Christ whether as past or to come do transforme the heart into the image of Christ Whiles by the eye of faith we look on Christ in his second glorious coming a little image of Christ is stamped on faiths eye So 2 Cor. 3.18 As take a looking-glasse and expose it opposite to the Sun and it wil have an Image of the Sun stamped on it yea it wil shine in imitation of the Sun So such as contemplate the face of Christ in his glorious appearance wil have a little image of Christ stamped on the face of their souls This was typified by the transformation of Moses's face when he had seen God Look on Christ by faith and live in and to Christ look on Christ and love Christ look on Christ and be humble as Christ was look on Christ and be crucified to the World as Christ was Look on Christ and be patient as he was Look on Christ and thou wilt in thy mesure shine with Grace as Christ shined Such a miraculous influence has our looking on Christs second coming by faith to transforme the heart and life into the image of Christ So much for the first branch of the Question What it is to look for the coming of the day of God SECT 4. What it is to hasten to the coming of the day of God IN the next place we are to examine What it is to hasten to the coming of the day of God The Object here is the same as in the former Inquirie and therefore needs not any further consideration the only thing we are to consider here is the various Acts of the soul in hastening unto the coming of the day of God In the general there seems to be this difference between our Looking for and Hastening unto the coming of the day of God In the former the soul by apprehending or contemplating the coming of Christ receives in a lively Idea or Image thereof In this later the soul by Wil and Affections goes forth to meet its approching Lord. This ariseth from the natural difference between the souls seeing or knowing and willing things for in seeing or knowing the object is by its Idea or Image received into the soul but in willing and affecting things the souls goes forth to meet and adhere to its object So that this hastening to the coming of the day of God consists in the Egresse or going forth of the soul by Wil Affections and al spiritual exercices of Grace to meet our approaching Lord. 1. To hasten to the coming of the day of God implies a firme inviolable vehement Bent of Wil towards that Day So much as there is of a bended wil towards the coming of our Lord so much doth the soul hasten thereto O! how tenacious and invincible should the wil be in adhering to the coming of the day of God This seems included in that exhortation of Barnabas Act. 11.23 Act. 11.23 where he exhorts them with purpose of heart to cleave unto the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a fixed determined resolute Bent of wil to adhere to the Lord both in his present dispensations and approching glorious apparence The force and efficace of this bended wil consists in the deliberate Intention or Inclination thereof towards that great day when the soul doth with a plenitude or fulnesse of Wil adhere to our approching Lord. Now this strong bent of wil procedes from the spirit of Sanctification and Adopption who inspires and infuseth into the wil a Divine Love which is as a pondus or weight to incline it towards the coming of the day of God Hence we find this hastening to the day of God expressed by Paul by love thereto 2 Tim. 4.8 where he saith 2 Tim. 4.8 There is laid uâ— a Crown of Righteousnesse for al them that love his appearing The soul lives where it Loves Love has a violent Impetus or sweet violence whereby it bindeth the wil to the object beloved Love the day of God and you hasten to it yea live in it So Can. 8.6 Set me as a seal on thine heart as a seal upon thine arme for love is strong as death it hath a most vehement
flame c. By love the heart ascends up as in a flame to meet our Lord. Love is a swift post that carries the heart to its beloved It is never satisfied ' til it arrives to union and fruition of what it loves Absence fires love and makes it burne with a vehement flame towards its approching Lord. Yea it gathers force from obstructions and difficulties Love burning in the Intention of the wil gives swift feet yea wings to the soul to flie towards the coming of the day of God A soul inspired with love to our approching Lord is not its own but loseth it self in the bosome of its Lord There it lives and breathes and moves day by day Love is most artificial and puissant to hasten the soul towards the day of God it commands al the Passions and Actions of the soul to tend and move this way Yea it makes the most difficult unpleasant way easy and pleasant Alas do but thinke what love wil do to meet and enjoy an absent friend and wil it not do much more to meet and enjoy its absent Lord Love grows not faint or weary in its motion towards our coming Lord. Yea it multiplies by acting and that from the similitude there is between the lover and beloved Hence there is no Grace that has such a strong inclination to its act and object as this Divine Love Indeed it s never wel pleased longer than it is hastening to its beloved It immediately delivers up the heart to its approching Lord and so adheres to him by an unioâ— of spirit It is impatient til it come to take hold of its Lord it melts and dissolves the heart into him Such is the force of Love in hastening to the coming of the day oâ— God 2. The soul hastens to the coming of the day of God by longing desires after it Desires are the firstborne of Love and the feet of the soul whereby it moves towards its beloved He that is possest with desires after the coming of Christ cannot but hasten towards that great day For desire is an hungry greedy Affection which thinkes it has never enough of what it desires In every lover there is a desire of union with its beloved and therefore the absence of Christ causeth the soul to breath forth love-sighs after his second coming Thus the Spouse Cant. 8.14 Cant. 8.14 Make haste or flee away my beloved and be thou like to a Roe or to a young hart upon the mountains of Spices Flie my beloved As the Spouse began with desires of Christs first coming Cant. 1.2 to kisse her by the Preaching of his Gospel so she ends this her Song with earnest desires of his second coming to put an end to al her miseries Thence it follows And be thou like to a Roe or liken thy self to a Roe i. e. be swift and make haste to flie away or to a young hart on the mountains of Spices Some conceive that the Harts which sed on those mountains of Spices had a very aromatic fragrant smel and thence the Spouse here ressembles her beloved to these thereby to shew how much her heart was ravished with the sweet odors of his Grace and how much she longed for his second coming Thus the same Spouse or Church Rev. 22.17 And the spirit and the bride say come and let him that heareth say come and v. 20. even so come Lord Jesus As if she had said O time post away and hasten the coming of my Lord come Lord come for Love is tormented with delays Thus ardent desires after the coming of our Lord do much hasten the soul towards that day A believers continual crie should be Lord come down to me or take me up to thee His desires after the coming of his Lord should never cease ' til he be master of what he desires This was the language of Pauls groans 2 Cor. 5.2 For in this we groan earnestly desiring to be clothed upon with our house which is from Heaven Pauls groans after his dissolution were in order to the conjunction of his soul with Christ and hereby he hastened to the coming of his Lord. 3. The soul hastens to the coming of the day of God by lively Hopes of that day Hope is the neck stretched forth or head lifted up whereby the soul expects with confidence its approching Lord. Hope as the good Spies Caleb and Joshua prophesieth good things in the greatest difficulties A fiducial hope stands on sure ground even the word and fidelitie of God and therefore it wil not be soon shaken though the pillars of Heaven and Earth are shaken Yea when the times are worst hope oft expects the best even the coming of our Lord. Luk. 21.28 Thus Luke 21.28 And when these things begin to come to passe then look up and lift up your heads for your Redemtion draweth nigh These things i. e. distresse of Nations and the powers of Heaven being shaken with other terrible forerunners of the Son of God v. 25 26 27. Then look up Ut solent qui de loco superiori libertatem expectant Grot. and lift up your heads These are expressions of hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look up as they who from some eminent place confidently expect libertie and deliverance The more we hope for Redemtion at the coming of our Lord the more our souls wil hasten towards that day If our hopes flagge our pace wil flagge The longer the thread of our hope is the swifter wil our motion be towards the coming of the day of God Yea strong and lively hopes make us partakers of Christ and al the good things that attend his second coming Heb. 3.14 So Heb. 3.14 For we are partakers of Christ if we hold the beginning of our confidence stedfast unto the end Principium quo sâ—stentamur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The principle or foundation by which we are supported Wel-grounded hopes give a subsistence to the good things hoped for and thence we find the same word used to expresse faith by Heb. 11.1 as it is the subsistence of things hoped for Now the good things hoped for being made subsistent and present in and by hope no wonder if the soul hasten towards the coming of Christ hereby 4. The soul hastens to the coming of the day of God by an holy dread awe and fear of that day That great day although it be most joyous to Saints yet it wil be also most terrible to sinners And the terrors of this day apprehended by faith leave an holy awe and dread on believers themselves Oh! what holy Tremblements of heart have many awakened serious souls at the apprehension of that terrible day This seems to be the import of Pauls Exhortation 2 Cor. 5.10 2 Cor. 5.10 11. For we must al appear before the Jugement seat of Christ c. What follows 11. Knowing therefore the terror of the Lord we persuade men As if he had said Oh friends Wil not that
which shal be reveled at his second coming is most efficacious to keep the soul in love to God What is al our love to God but the Reflection of his love to us And hence the more the love of God to us is apprehended is not our Love to God the more increased And whâ—n do we apprehend more of the love of God than when we most intently look on the mercie of our Lord at his second coming What more naturally breeds love than the contemplation of the thing beloved And do not al our beloved objects lie wrapt up in the mercie of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Platonic at his second coming what better preservative can there be of our first love the love of our espousals than to have the second coming of Christ always in our eye Did not our wanton hearts forget Christ our absent husband and his returne were it possible that they could gad abroad so much after other lovers as now they do No No Expectation of Christs second coming would dash out of countenance al adulterous thoughts and wanton dalliances with the Idols of time It would maintain in us pure virgin chast love towards Christ and that upon this ground because it knows that al those that love not our Lord Jesus lie under the most dreadful curse that ever was Thus 1 Cor. 16.22 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be Anathema Maranatha i. e. let him be accursed til the Lord come to pronounce his last doom This curse as we before hinted alludes to the great and terrible excommunication of the Jewish Church which began with the first words of Enochs prophesic so famous among them and mentioned Jude 14 15. The Lord cometh And the Apostles sense seems this That whosoever loves not our Lord Jesus Christ shal be obnoxious to al the Plagues and Miserie denounced by Enoch against ungodly sinners The very apprehensions of this dreadful curse has kept many a poor believer in the Love of Christ What! saith the believing soul are al that love not our Lord under a Maranatha must they indeed remain accursed til our Lord come and thence for ever O! then farewel al other lovers what doest thou mean O my soul by entertaining beloved Idols is not the judge at the dore Must I not give an account for al adulterous glances on this alluring world The soul that always eyes the coming of his Lord carries his picture in its bosome thence is dayly inflamed with love to him as lovers are wont 3. Believing views of Christs second coming worke in the soul an holy fear of God which is another main branch of Godlinesse So in the old Testament the whole of Godlinesse and divine worship is oft exprest by fear And its certain nothing breeds a more reverential fear and awe of God than deep lively expectations of the second coming of our Lord. This seems contained in our Lords exhortation Mat. 10.28 And fear not them which kil the bodie but are not able to kil the soul but rather fear him who is able to destroy both bodie and soul in hel As if he had said Alas what mean you by being so solicitous and fearful about your present life ought you not rather to fear your Lord who at his second coming wil destroy both bodie and soul of wicked men This also seems to be the import of Pauls Admonition 2 Cor. 5.11 2 Cor. 5.11 knowing therefore the terror of the Lord we persuade men The terror of the Lord i. e. when we must appear before his jugement fear We persuade men To what why to an holy fear and awe of God The proper affection suited to things terrible is fear and oh what an holy fear of God doth the expectation of that terrible day worke in Believers Were it possible that men could be so regardlesse and fearlesse of God as they are had they but the coming of the day of God more frequent and lively in their eye 4. Spiritual sights of the coming of our Lord have a Soverain influence for the calling off our hearts from al inordinate regard to and love of this present world And oh how much of the power of Godlinesse consists herein Doth not a principal part of the divine life consist in our spiritual death unto and alienation from this dirty world may we count him a Godly man who is drowned head and ears in the cares and concerns of this life Surely true pietie brings a man to a general privation of the goods he doth possesse that so Christ may be al in al. He is the true Godly man who amidst al the comforts of this life admires loves and enjoys nothing greatly but God And oh how much doth a real sight of the coming of our Lord in al his glorie darken the glorie of this fading world and deaden the heart unto it What more effectual to draw off the heart from this lower world than our dayly drawing nigh in thoughts and affections to the coming of the day of God He that looks for a crown at the coming of our Lord wil contemne al the shadows of this lower world Such as are much taken up in the contemplation of that coming world wil not think themselves obliged to give this present temting world one good look or act of love hope and friendship Thus 2 Pet. 3.11 2 Pet. 3.11 Seing then that al these things shal be dissolved what manner of persons ought ye to be c. As if he had said wil our Lord indeed ere long come to judge the world and shal al the beautie Glorie and excellence of this sensible world be involved in that universal conflagration ought we not then to have our hearts crucified to al these inferior goods suppose a Citizen of London should be assured that within a few days his house should be involved in flames would he thinke ye be at any great charge to adorne or beautifie his house or lay up his choisest treasures and goods therein Would he not rather entertain himself dayly with thoughts of removing elsewhere Just such is our case are we not assured that ere long this visible world wil be in flames about our ears ought we not then to cal off our Affections from it and look out for a Citie which hath foundations Surely this was Abraham's practice Heb. 11.9 10. as we are told Heb. 11.9 By faith he sojourned in the land of promisse as in a strange Countrey dwelling in tabernacles with Isaac and Jacob the heirs with him of the same promisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut illi quorun vitè vagas plaustra trabuat donos Grot. In tabernacles or moveable houses such as had no firme foundation but were drawen on wheeles here or there as the owners pleased But why did Abraham Isaac and Jacob dwel in tabernacles had they not a promisse of and thence a right unto Canaan where they dwelt
be a terrible day when the Lord of Glorie wil come and cal us to an account for every thought word and Action What a dreadful Jugement or doomsday wil that be Have we not al cause to tremble and stand in awe of this terrible day For our part knowing the terror of the Lord we persuade men to maintain an holy dread and fear of that tremendous day This holy awe and fear of that great day is no way inconsistent with lively hopes and affectionate desires thereof neither doth it at al impede or hinder our hastening thereto For this Godly fear procedes from a Spirit of Adoption faith and love and so keeps the soul in an holy awe lest it should do any thing unworthy of that great day It s true servile carnal fear procedes from Unbelief and self-self-love and therefore drives men from the day of God whiles it seems to hasten them towards it But this holy filial fear proceding from faith and love always prepares for and hastens the soul towards the coming of the day of God Slavish fear is of a dul and lazy humor it freezeth and bindes up the powers of the soul but filial fear is warme and active it greatly enlargeth the heart in its motion towards the coming of our Lord. Yea holy fear as wel as faith and hope makes our absent Lord present and so his second coming present to the soul 5. We hasten to the coming of the day of God by satisfaction complacence and delight in that glorious day This is not at al inconsistent with the former For the Child may dread and fear the coming of his Father as a Judge and yet delight and joy therein as his Father so here a Child of God dreads the coming of Christ as a Judge and yet rejoyceth therein as Christ is a Father and Husband Yea how oft hath the believing soul at the same time the greatest holy fear and awe and yet the greatest delight and solace in the expectation of his approching Lord Complacence and delight arise from the presence of the object delighted in Faith makes the coming of our Lord present and then the believing soul find joy and satisfaction therein Thus Abraham delighted in the first coming of our Lord John 8.56 Your father Abraham rejoyced to see my day and he saw it and was glad By faith he made the day present and then rejoiced therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he danced and skipped for joy he was as it were in a transport Such should the believers joy be in the prevision and prelibation of our Lords second coming O! what raptures of joy might we have herein What an Heaven upon Earth might a Believer fetch hence As Christs absence is most bitter so ought not the foresight of his returne be most sweet and joyous to his spouse and friends Oh! how sweet is it even to dream of Christ The heart and the treasure are ever together Luke 12.34 If Christ be your treasure your heart wil be with him and delight in him We find this delight in the prevision of our Lords second coming described to the life by the Psalmist Psal 98.6 9. Psal 98.6 9. With trumpets and sound of cornet make a joyful noise before the Lord the King c. 8. Let the flouds clap their hands let the hils be joyful together Have the flouds hands to clap or the hils a tongue to sing joyfully no but these human actions are by a figure called prosopopoeia attributed to these inanimate creatures to excite us to rejoice in the coming of the day of God So it follows v. 9. Before the Lord for he cometh to judge the earth c. The like we find Psal 96.10 11 12 13. Thus by complacence and satisfaction in the approche of our Lord we dayly hasten towards that great day For al joy is active and diffusive it is as oil to the wheels of the soul specially if our joy be spiritual 6. We hasten to the coming of the day of God by putting our hearts into a prepared posture and disposition to meet and welcome him when ever he comes Thus the Latin Glosse on our text Hastening i. e. say they by acting wel that you may be such whom the Lord may come to save And certain it is the more prepared we are to entertain our Lord when he comes the more we hasten towards that great day Luke 12.34 36. Thus Luke 12.34 35 36. v. 34. He tels them where your treasure is there wil your heart be also i. e. if the treasure be in him the heart wil be with him and alwaies waiting for his coming Thence it follows 35. Let your loins be girded about and your lights burning It s an allusion to persons waiting for the Bridegroom or their Masters coming in the night and thence they stood with their loins girded and lights burning ready to meet him So it follows 36. And ye your selves like unto men that wait for their Lord when he wil returne from the wedding that when he cometh and knocketh they may open unto him immediately Now this preparation for the coming of our Lord consists in getting a stock of habitual grace and keeping the soul in a vigilant posture Christians should aim at the highest raisures of Grace that so they may meet their Lord with triumph Grace in vigor and power is the best preparative for the coming of our Lord. Much Grace wil give much acceptance and boldnesse in that day Every new degree of Grace is a step towards the day of God He that attains to a great mesure of Grace gets up into the spirit and life of that great day 7. We hasten to the coming of the day of God by running our Christian race with al manner of holy activitie and exercice of Grace Habitual Grace prepares us for the coming of our Lord but gracious exercices in our Christian race is a pressing on towards that day A spirit of sloth puts us greatly back but exercices of Grace do much hasten us on towards the day of God Every repetition of a gracious act gives us a lift forward towards that day By how much the more active Grace is by so much the more we presse on towards the coming of our Lord. The exercice of Grace gives light and life to the soul in its Christian race One exercice of Grace disposeth the soul for another and this for another c. Thus exercices of Grace are multiplied into thousands without pain whereby the soul greatly hastens towards the coming of the day of God The blessed God rewards exercices of Grace with farther Assistances of Grace yet of mere Grace The highest assimilation of the soul to God is by divine operations Whatever condition we are in there is some suitable Grace which being suitably exercised doth hasten the soul towards the coming of our Lord. Thus Paul hastened towards the coming of the day of God Phil. 3.11 12 13 14. Phil. 3.11 If
seem to forsake them A man that is once truely Godly is ever so God hath put this divine qualitie into the nature of Evangelic Grace beyond that of Adam that it keeps mans mutable wil in an immutable state of Grace In other states men come to securitie by degrees but in the state of Grace a Godly man hath it at first dash and that from the Spirits indwelling Now a main Instrument which the Spirit useth to keep the Saints in perseverance is daily expectation of our Lords returne O! what more effectual to keep the heart from secret as wel as open backslidings than fresh views of our Lords approche Thus Jud. 21. Keep your selves in the love of God looking for the mercie of our Lord Jesus Christ unto Eternal life This also kept Paul tite and constant in his Christian race 2 Tim. 4.7 8. Alas what is it that makes many carnal professors turne their back on Christ and plunge their souls in al manner of sensualities but putting far off the coming of their Lord This seems to have given occasion unto Peter of this warme discourse touching the coming of our Lord his foreseeing there would arise many loose professors in these days who putting far from them the coming of the day of God would fal into al manner of sensualitie and profanesse as 2 Pet. 3.3 4. What thinke you Would Judas have been so base-minded as to sel his master for thirty pieces of Silver had he expected his second coming Can we imagine that Demas would have been so sordid as to leave the service of Christ and turne again to this present world had he kept the coming of his Lord in his eye No surely Ah! is not this the bitter root of al Apostasie in these last days secure professors dream not of their Lords approche SECT 3. What Influence the Expectation of Christs coming has on an holy Conversation HAving demonstrated what Influence the daily expectation of our Lords second coming has on Godlinesse we now procede to shew what an efficacious Influence it has on an holy conversation By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand as was intimated in the explication of the text al duties of the second table which have a more particular regard to men and our manner of Life or conversation among them I intend not to discourse on al those particular duties which necessarily conduce to constitute or make up an holy conversation towards men but to speak somewhat of the root of an holy conversation and then of such particular branches as in a more peculiar manner receive Influence from the serious expectation of our Lords approche As for the Root of al second-table duties or holy conversation towards men it is placed by our Lord in Love to our neighbor Mat. 22.39 And Paul tels us Rom. 13.10 that Love is the fulfilling of the Law i. e. so far as it prevails it fils up every dutie with its proper Forme Spirit or moral perfection O! what a seminal universal root of holy conversation is Love How much are al inferior duties influenced hereby and what more efficacious to breed love to men as men and to Saints as Saints than daily looking for and hastening to the coming of the day of God Thus 1 Thes 3.12 13. 1 Thes 3.12 And the Lord make you to increase and abound in love one towards another and towards al men even as we do towards you Here is required in Saints a twofold love 1. One towards another and 2. Towards al men We have a relation to and therefore ought to have a love for men as men but much more for Saints as Saints Our relations by nature ought to be near and dear to us but our relations by Grace much more dear and near Saints must communicate in commun love and benefits with al but in peculiar love and benefits with Saints Rectè in malu odimus malitiam diligimus creaturam ut nec propter vitium natura damnetur nec proptâ—r naturam viâ—ium diligatur Arg. We ought to hate the evil in evil men but to love the nature that so the Nature may not be condemned for the evil nor the Evil loved for the Nature Ay but what argument doth Paul here urge to induce these Thessalonians thus to abound in love one towards another and towards al men Surely no other than the expectation of our Lords approche as v. 13. To the end he may stablish your hearts unblameable in holinesse before God even our father at the coming of our Lord Jesus Christ with al his Saints The coming of our Lord is here brought in by Paul as a motive and means of their abounding in Love one towards another and towards al men O! how wil their hearts flame with love each towards other whose eyes are intent in looking for the coming of our Lord And there is good reason for it because then their hearts wil be perfectly knit together in love Alas were it possible that Saints who lie under so many essential and deep obligations to love each other could keep at such a distance as they do had they the coming of their Lord much in their eye It was the saying of a great Divine now with God That the Divisions in the Church are a greater plague than the raging sword And whence spring al these divisions but from our division from God And how comes it to passe that we are so divided from God but because we wait not for the coming of our Lord How soon would a deep expectation of our Lords approche dash out of countenance al our dividing principles and practices That should never be got by strife which may be had by love and peace Yea such thoughts would make us not only Patients but Agents in seeking after peace The more spiritual we are the more uniting and healing wil our spirits be and what makes us more spiritual than lively expectations of our Lords second coming In a circle the nearer the lines come to the centre the nearer they come each to other so here the more we look for and the nearer we approche to the coming of the day of God the nearer we shal approche each to other by brotherly love union and communion There is no such way to keep up an holy conversation as union and communion of Saints and what more efficacious to preserve union communion of Saints than union and communion with our approching Lord Neither doth this expectation of our Lords approche worke in the Saints love to each other only but also love to al mankind Oh! what a diffusive and generous love to the worst of men have such as lie under distinct and spiritual views of our approching Lord So much for the principe and root of al holy conversation namely Christian love which is the bond of perfection I now procede to some particular branches or parts of this holy conversation with endeavors to demonstrate what Influence they receive from
in the exercice of Grace than he There is no exercice of Grace so difficult but it is made facile and easy to such a soul as daily expects his Lords Approche Hath not Grace in such a soul its perfect worke so that it serves for al uses and performes al the Acts to which it hath a power What is it that makes Christians so dead and barren as to gracious exercices but the putting off the coming of their Lord O! what universal spirits hearts flexible to every command have such as daily look for the coming of their Lord How unwilling are such to omit any wil of God or commit any wil of the flesh How much of an Heavenly conversation have they in their way to Heaven What an Apologie for and Vindication of their profession do they give by a shining exemplarie conversation How easie and familiar is Christs Yoke and Crosse unto them What a manifestation of the life of Christ do they give in their lives These with many others are the Influences which an awakened believing soul receives from a serious looking for and hastening unto the coming of the Day of God And O that Christians would put this rare experiment on the trial What strange Alterations would they find in their Hearts and Lives How would they hereby adorne their conversation How soon would that Reproche with which professors are now laden be removed If this following Discourse may any way conduce to these great ends al that is further desired is that the Glorie of al may be returned unto our great Lord who alone can make every Truth efficacious and operative Table of Contents of this first Part. CHAP. I. THE Explication of the Text. pag. 1 11 General Observations pag. 12 17 CHAP. II. 1. THe several Characters of a sanctified eye c. pag. 18 1. An Evangelic eye pag. 19 2. A single eye pag. 20 3. A pure Eye pag. 21 4. A Sound Eye pag. 22 5. An humble Eye pag. 24 6. A sublime Eye pag. 25 7. A Vigilant Eye Ibid. 8. An Experimental Eye pag. 26 9. An heart-affecting Eye pag. 28 10. A Vigorous Eye pag. 30 2. The coming of the day of God considered 1. In it self and that 1. In its Grandeur pag. 31 32 2. As the mesure of al good and evil pag. 33 2. In its Adjuncts 1. As near pag. 37 Expectation of Death pag. 39 2. As unexpected pag. 41 3. In its Consequents 1. The last Jugement pag. 42 2. Eternitie pag. 44 3. The Gospel the medium through which we look for the coming of Christ pag. 46 4. The actual looking for the coming of Christ by pag. 48 1. Faith realising that day pag. 49 1. Evident Views of it pag. 51 3. Familiarising that day pag. 53 4. Waiting for it pag. 55 5. Prepossessing of it pag. 56 6. Being transformed into the Image of Christ pag. 57 To hasten unto the coming of Christ by 1. A strong Bent of wil or Divine Love pag. 60 2. Longing Desires pag. 62 3. Lively Hopes pag. 63 4. Godly Fear pag. 65 5. Complacence and delight pag. 66 6. Preparation for it pag. 68 7. Exercices of Grace pag. 69 8. Prelibations of it pag. 71 CHAP. III. WHat Influence the looking for the day of God hath 1. On sinners as to 1. Conviction of sin pag. 74 2. Sense of Sin pag. 77 3. Inquiries about salvation pag. 79 4. Evangelic Repentance pag. 82 5. Conversion pag. 83 6. Partial Reformation pag. 85 2. What Influence it has on Saints pag. 88 1. As to Godlinesse and that as to 1. An high estime of God pag. 91 2. Love to God pag. 93 3. Holy fear of God pag. 95 4. Crucifixion to the World pag. 96 5. Mortification of sin pag. 100 6. Resisting of Tentations pag. 102 7. Sinceritie pag. 105 8. Heart-Establishment in Grace pag. 107 1. Establishment of Jugement pag. 108 2. Establishment of heart and ways pag. 110 3. Establishment as to suffering pag. 112 9. Growth in Grace pag. 113 10. The ordering our hearts and lives pag. 115 11. Christian Vigilance pag. 118 12. The life of faith pag. 121 1. Real Views of Glorie Ib. 2. Foretastes of Glorie pag. 122 3. Desires to die Ib. 4. Resignation to Gods wil. pag. 123 5. Bearing the Crosse pag. 124 6. Dependence on Christ pag. 126 7. Patient waiting for the Reward pag. 127 13. Assurance Ib. 14. Friendship with God in Christ pag. 129 As to 1. Ressemblance of Christ pag. 130 2. Ambition to please Christ pag. 131 3. Service for Christ pag. 132 4. Remembrance of Christ pag. 133 15. Sanctification of Gods name in Worship pag. 134 16. Walking with God pag. 138 17. Perseverance pag. 143 2. What Influence the expectation of Christs coming has on an holy Conversation As to Christian Love pag. 145 1. Irreprochable life pag. 148 2. Christian Moderation pag. 149 1. As to Opinions pag. 150 2. As to Injuries received pag. 151 3. As to censures pag. 152 4. As to Animosities pag. 153 3. Christian Exhortation pag. 154 4. Exemplary walking pag. 155 5. Christian Liberalitie pag. 157 CHAP. IV. WHence it is that the looking for Christs coming is so Influential Christ comes 1. As the Judge of al. pag. 159 2. Vnto the Saints 1. As a Savior pag. 172 2. As an Husband pag. 173 3. As an Head pag. 174 4. As a Soul Ib. 5. Vnder other Relations pag. 175 Commun Notions of the last Jugement pag. 177 Commun Illuminations pag. 178 Peculiar Dispositions in the Saints towards Christs coming pag. 179 1. A Divine Nature Ib. 2. A spirit of Adoption Ib. 3. A Divine Faith pag. 180 4. A Bent of Wil. pag. 181 The Effects of Christs Coming pag. 182 CHAP. V. THe Application of the whole Doctrinal Inferences pag. 183 Practic Vses pag. 194 1. Of Lamentation and Humiliation Ib. 2. Of Caution pag. 195 3. Of Heart Examens pag. 197 4. Of Conviction and Rebuke pag. 198 1. To Sinners Ib. 2. To Saints pag. 200 5. Of Exhortation to expect Christs coming 1. Motives pag. 203 2. Directions pag. 206 TABLE of Scriptures Explicated in this first Part. Ch. ver Pag. Genes 5.22 139 Exod. 19.16 17 18. 162 Deut. 4.34 35. 27 Psal 10.4 25 22.26 137 98.6 9. 67 131.1 2. 24 Prov. 2.7 23 3.21 23 Eccles 5.1 136 11.9 76 12.13 14. 163 Cant. 7.4 22 8.14 62 Lament 4.20 174 Mat. 5.8 22 6.22 23. 20 12.36 37. 171 24.44 46 120 25.5 118 Luke 9.13 132 12.34 36. 68 91 21.28 64 Act. 2.37 80 81 3.19 84 5.41 124 11.23 60 17.30 31. 82 24.15 16. 105 149 24.25 77 Rom. 2.11 167 1 Corinth 4.5 164 4.10 11. 130 7.29 31. 33 99 9.25 27. 35 9.26 111 11.25 26. 134 16.22 87 95 2 Corinth 4.5 153 5.9 131 5.10 11. 65 84 96 167 Galat. 3.1 52 6.7 167 Ephes 6.13 104 Philip. 1.10 106 1.9 10. 28 1.23 39 3.11 12 13 14. 69 71 3.20 53 172 Colos 3.3 4 5. 175 3.4 101 1 Thes 3.12 13. 146 5.2
〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Thief and not to wil come and so the word come must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus But the day of the Lord wil come as a thief cometh in the night In the which the Heavens shal passe away with a great noise Our Apostle here doth more fully explicate what he had laid down v. 7 touching the last conflagration of the World The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal passe away he borrows from his masters mouth Mat. 24.35 Marc. 13.31 Luke 21.33 where he tels us Heaven and Earth should passe away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render with a great noise is rendred by the Syriac suddenly by Erasmus according to the manner of a tempestuous wind And so (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impetum veluti sibilaâ—tis 〈◊〉 declarâ—t Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est sibi â—arâ— cum stridorâ— qualis est siâ—ilus rerum ouae veloâ—issime moventur ut sagittâ—râ—m ventorum Bâ—daeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Plutarcâ—o usurpari dicit de impâ—tu proâ—urrentium militum iâ— pugâ—ae initio qui magnum solext ederâ— clamorâ—m Gerhard in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies the impetus or violent force of a whistling tempestuous wind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hisse with a noise So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies 1. Celeritie and swiftnesse 2. Force and violence 3. A clamor or noise Thence the Heavens are said here to passe away with a great noise to denote their sudden violent and horrible destruction or as some refinement And the Elements shal melt with fervent heat the Earth also and the workes that are therein shal be burned up The main thing to be inquired into here is What these workes are which shal be burnt up 1. Hereby we may understand al artificial workes of mens hands as al Edifices houses Cities and al the great Rarities of Art which men now so much Idolise and dote on 2. Hereby also we may understand al the workes of Nature which receive their origine and conservation from Gods Institution and providence as inamate mixt bodies animates Animals c. As to the whole of this Dissolution it may be inquired whether it shal be a total destruction of the very substance of Heaven and Earth or only a Transutation and change of its Qualities Some conjecture that there shal be a total and complete dissolution and destruction of the whole Universe not only as to some qualities but substance also This they conclude from the particulars here specified For it 's said See Gerhard in 2 Pet. 3.10 that the Heavens Elements Earth and al its works shal be burnt up Yet many Divines of great note are of a contrary persuasion We need not contend about it Lastly This also deserves a remarque that this Dissolution of the World by fire was communly believed among the Jews as we may presume from Enochs or some other Prophesie and the very Heathens received some notice thereof from the (c) Stoici illum mundi exitum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vâ—cabant Id Zeno à phoenicibus acceperat Idem habuit a Pythagoricis Hâ—raclitus Pythagoras a Judaeis Grot. in 2 Pet. 3.7 Judaic Church It follows v. 11. Seing then that al these things shal be dissolved The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a participle of the present tense and so signifies strictly are dissolved for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal be dissolved The Apostle seems to use this manner of speech to shew 1. The Certaintie of Christs coming to destroy the World and 2. The nearnesse of it That so men might ever have it before their eyes and keep their hearts in a posture ready to entertain it Thence it follows What manner of persons ought ye to be in al holy conversation and Godlinesse 1. Here we have a rhetorical Interrogation which carries in it much Autoritie and weight (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est aliquid plusquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur enim de rebus eximiis Mat. 8.27 Grot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here implies somewhat more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is usually affirmed of things most excellent as Mat. 8.27 What manner of man is this The like Mark. 13.1 Luke 1.29 Luke 7.39 The sense therefore seems this What excellent Raisures of Spirit ought ye to aim at What an admirable life of faith ought ye to lead How much should your hearts be alienated from al Idols of time What a strong fixed Bent of wil ought ye to have What pure strains of love to Christ should your souls flame withal How wisely how accurately should ye walk in this World Shal this World ere long be burnt to a black Cole Wil the Heavens passe away with an hideous clamor and noise Shal al the workes of Nature and Art in a short time perish Oh! then what perishing affections ought ye to have for such perishing objects How ambitious should ye be of the most excellent frames of heart and life thereby to entertain your Lord at his coming 2. There lies also a great Emphase in that clause in al holy conversation and Godlinesse The original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the plural number and so signifie al holy conversations and Godlinesses Which is a Hebraisme and imports a perfection of Sanctitie and Pietie 1. As to Parts and Kinds that we should endeavour after al kind of holy conversation and Godlinesse as wel interne as externe and that both as to God and men (e) Usurpavit numerum mâ—ltituâ—inis ex Hebraeorum â—ore ut piâ—tas significetur omnibus suis num ris ac paâ—tibus constaâ—s quam pro vâ—râ—bus sectari nos oportet Beza 2. As to degrees That we should aim at and endeavour after the highest mesures and degrees of sanctitie and pietie 3. As to Duration That we should persevere in al manner of holy Conversation and Godlinesse even to the end By * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phaver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godlinesse we may understand al interne principles and externe duties which belong to the first table and more imdiately refer to God For so the Greek word properly signifies A righteousnesse honor and worship performed to God and thence a Godly man even among the Heathens was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philothcos and Theophiles a lover and friend of God Whence proportionably by holy Conversations we may understand al duties of the second table which refer more immediately to men So in Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Institution or peculiar mode of Life Hence it follows v. 12. Looking for and hastening unto the coming of the day of God 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Looking for This Peter seems to have taken from the Parable of our Lord concerning the Servants
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
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
the fruit of his doing So 2 Cor. 5.10 For we must al appear before the Jugement seat of Christ as they who pleaded their own or other mens cause were wont to stand in an open place before the Judge that every one may receive the things done in his bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the things due to his bodie or person according to that he hath done whether it be good or bad i. e. proportionably to his actions and manner of life according to the formal nature of justice which consists in giving every one his own Thus also Gal. 6.7 Gal. 6.7 Be not deceived God is not mocqued For whatsoever a man sowes that shal he also reap Be not deceived i. e. deceive not your selves delude not your own souls by fallacious fond presumtions and conceits God is not mocqued c. Should carnal secure sinners who sow to the flesh reap life everlasting how would God be derided and mocqued by them But the holy God wil not be mocqued They that sow tares must not expect to reap wheat Such as sow to the flesh shal reap wrath and damnation Again should not God recompense to his people according to their workes and sufferings God would be also mocqued by wicked men in that al the workes of his troubled Saints were in vain But Paul tels us 1 Cor. 15.58 that their labor is not in vain which he expounds 1 Cor. 3.8 every man shal receive his own reward according to his own labor By which it is most evident that Christ wil at last day recompense to every man according to his workes Neither doth this at al make for merit or Justification by works as the Papists would needs persuade us For 1. The Reward which God confers on believers is not For but According to their good workes It is Rom. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to not for his deeds Good works are not the meritorious cause but the evidence by which God mesures their evangelic sinceritie and perfection It is impossible for a creature to merit any thing in a proper sense because there can be no mutual obligation betwixt the creature and the Creator or any thing given to God which bears proportion with the good things of eternal life which he confers on us Indeed were our good workes perfect yet they could purchase nothing from God by way of merit because they are but the fruit of his own Grace neither do we give unto God but what is his due But alas the best workes under Heaven are so far from meriting any good from God as that by reason of their sinfulnesse they demerit wrath and damnation Hence 2. The Recompence which God gives unto believers according to their good workes is properly a Gift and metaphoricly only a Reward Al the proportion or regard which our good workes have to the reward given according thereunto flowes merely from the evangelic constitution and promisse not from any inherent worthe in the workes themselves So that although it be a day of Jugement yet it is also a day of Grace as to the rewards given to believers There is not more of justice than of free-grace in the rewards distributed So Rom. 6.23 But the gift of God is eternal life 3. Albeit Christ allows a place to workes in the last Jugement yet he wil not allow them the least place or mention in our present justification thereby to exclude al boasting as Rom. 3.27 There wil be no danger of boasting in the believers being judged according to his workes because his good workes are produced not as the principal ground of his acceptance but only as an evidence of his sinceritie and evangelic perfection As faith is the federal Instrument that justifies his person so good workes are produced in the last jugement as that which wil justifie his faith and Gods former justification of him before the world Jam. 2.12 So Jam. 2.12 so speake ye and so do as they that shal be judged by the law of libertie The law of libertie by which men shal be judged at last day is the Moral Law Evangelised which shal judge not according to the rigor of the first Covenant but according to the Evangelic constitution of the New Covenant which accepts faith and sinceritie in lieu of perfect obedience 4. In the last jugement Christ wil procede even with believers according to their workes because then they are to be compared with wicked men For to vindicate the equitie of Gods procedings with the wicked it is necessary that the Evangelic obedience of believers be brought forth in jugement which wil stop the mouths of al ungodly men and vindicate Christ from that false Imputation of having respect to mens persons as Rom. 2.11 But now in the present justification of believers the comparison is not with unbelievers but they are compared with themselves and the law of God that so seeing the Imperfection and pollution of their best workes they may abandon themselves their own righteousnesses and sufficiences and flie to Christ for refuge So that should good workes have the least room here the whole design of Justification by Christs righteousnesse would be frustated and made void Now this being made evident that Christ at his second coming wil judge al men according to their workes the consideration hereof cannot but have a prevalent influence on al such as by faith look for and hasten to the coming of the Day of God I shal only adde one text which indeed should worke a dread and terror in us al namely Mat. 12.36 37. Mat. 12.36 27. But I say unto you That every idle word that men shal speak they shal give account thereof in the day of Jugement For by thy words thou shalt be justified and by thy words thou shalt be condemned By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idle word we must understand 1. Every emty vain word that hath not its due soliditie mesure and weight 2. Every unprofitable word which has not some conducence and tendence to the honor and glorie of God 3. The whole conversation For if we are to give an account of every idle word then surely by a paritie of reason of al other parts of our conversation And oh what a weighty consideration is this to al those who wait for the coming of their Lord to labor after al manner of holy conversation and Godlinesse What! saith such an expectant soul doth my judge stand at the dore as Jam. 5.9 and must I shortly render an account to him of every idle word O! then hat an essential obligation do I lie under to labor after al manner of righteousnesse and holinesse So much for Christs general relation to al as Judge 2. If we consider Christs special mediatorie Relations to Saints these cannot but be exceding influential on such as by faith daily look for and hasten to the coming of the day of God Christ out of his rich free and condescendent love has brought
sinners which render their looking for the coming of our Lord very efficacious 1. Al sinners have more or lesse some commun notions of a future state There are some notions of good and evil naturally implanted in mens Consciences as the notions of truth and falshood So Rom. 2.14 15 16. The Gentiles are said to be a Law unto themselves c. The Apostles proposition is universally true which argues they were not without some apprehensions of a future state which rewardeth the good and punisheth the evil 2. They have also a natural inbred remote Inclination towards future happinesse with an aversation as to approching miserie 3. These commun notions and inbred Inclinations are oft much heightened by the accesse of Evangelic Illuminations 4. The Spirit of Bondage frequently comes and addes much more light and heat unto natural and awakened Consciences 5. Yea sometimes unconverted sinners obtain a taste of the Heavenly gift and of the powers of the world to come as Heb. 6.4 5. Now these commun notions Inclinations and dispositions specially when they are al in conjunction cannot but have a powerful Influence on awakened sinners such as look for the coming of our Lord. Oh! what strange convulsions and horrors of Conscience have some fallen under what a seeming Crucifixion to the World and Mortification of lust have they attained unto How far have they gone in partial Reformation and Conformitie to the Laws of Christ Yea what commun tastes have they had of approching glories by virtue of these commun notions and Illuminations of the Spirit seconded with a serious expectation of their coming Lord This seems to have been the case of some illuminated Jews of whom we find mention Heb. 6.4 They had not only some natural notions but moreover commun illuminations and tastes of the Heavenly gift Yea they were made partakers of the Holy Ghost i. e. had some transient and commun touches some imperfect worke of sanctification Ay but whence sprang al this That follows v. 5. And have tasted the good word of God i.e. Evangelic tidings of salvation by Christ and the powers of the World to come i. e. the suavities of those good things that shal be reveled at the coming of our Lord. The sum of al seems this The Spirit of God wrought in them some great illuminations and discoveries of the coming of the day of God which gave them labial tastes of the Heavenly Gift and brought them under a great mesure of partial Reformation and Renovation of heart and life 2. The Saints have some peculiar principles and dispositions in them which render their looking for the coming of our Lord exceding influential 1. Believers have a Divine Nature which is suited unto the coming of the day of God and al those good things then to be enjoyed as 2 Pet. 1.4 And this makes the expectation of our Lords coming exceding efficacious There is no disposition so spiritually natural to the new creature as the continual looking for the coming of our Lord. Hence the daily exercice hereof cannot but be of great force for the improvement of al holy Conversation and Godlinesse Believers neither thinke nor speake nor act nor live as they ought longer then they mind the coming of their Lord. 2. Saints have a Spirit of Adoption dwelling in them which addes a prevalent Influence to the looking for the coming of their Lord. The Spirit of Adoption residing in Believers is an earnest of al those glorious enjoyments which shal be reveled at the coming of our Lord and oh what a soverain force doth their looking for the coming of the day of God receive hence for the improvement of al manner of Godlinesse and holy Conversation Thus Rom. 8.23 Our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for the Adoption The Spirit residing in believers as the principle of their life and Grace is not only the first fruits of approching Glorie but also a powerful spring which inclines the heart by ineffable groans to move towards our approching Lord whereby the heart is fortified and drawen forth in al manner of holy conversation and Godlinesse This Spirit of Adoption thus dwelling and acting in believers doth by lively views of our Lords coming worke up the heart to great elevations of Grace and holinesse 3. Saints have in them a principle of Divine saith which hath a great correspondence with and Influence on their looking for the coming of the day of God in order to an holy conversation and Godlinesse O! what an intimate cognation hath faith with the coming of our Lord and how much is Godlinesse improved by believing sights of that great day where ever we find any peculiar promisses made to a particular condition or frame of Spirit there faith when exercised on such promisses receives a peculiar Influence Now looking for the coming of the day of God hath many special promisses made to it which faith improves and draws influence from in order to a holy conversation and Godlinesse Thus 2 Tim. 4.8 Paul brings in the love of Christs appearing as the main condition of the Crown of Righteousnesse So Heb. 9.28 The looking for Christs coming is made the condition of his appearing the second time without sin unto salvation And in the general I do not find any one frame of spirit which has more peculiar promisses made to it than this of looking for and hastening to the coming of our Lord. Now then faith finding on record such special promisses made to this looking for our Lords approche hence it derives special Motives and Influences whereby it is much raised quickened and fortified in the prosecution of al manner of holy conversation and Godlinesse Special promisses entitle us unto special privileges blessings and Influences upon the performance of the condition annexed to them And the main worke of faith is to sucke and draw forth the juice and marrow of these promisses in order to the Divine life 4. A Saint has a strong Bent of heart with a great quantitie of spiritual Affections which are al suited to the coming of the day of God and being exercised thereon draw thence soverain Influences for the promoting of an holy Conversation and Godlinesse What more agreable to the Saints desires than the coming of their absent Lord how are their hopes solaced herein what a vehement Indignation and Antipathie have they against al that may hinder their Lords approche How much is their spiritual joy satisfied herein What an holy fear have they of themselves lest they should be found short in that day Now these Affections thus exercised on our Lords second coming draw down powerful Influences for the promoting of al manner of Godlinesse When Divine Affections are in conjunction with the coming of the day of God what strange and efficacious Influences procede thence for the begetting and encreasing al manner of holy Coversation and Godlinesse How holy how Heavenly minded are such Christians I should
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
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
but from serious looking for and hastening to the coming of the day of God That this frame has an efficacious influence on al manner of holy conversation and Godlinesse is evident from our Text 2 Pet. 3.11 2 Pet. 3.11 what manner of persons ought Ye to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely somewhat admirable and excellent As if he had said O! how should the thoughts of this day elevate and raise your hearts and lives to the highest pitches of Godlinesse What singular frames of Godlinesse should ye be ambitious of at what a strange rate of holy conversation ought ye to live Thence it follows in al holy conversation and Godlinesse or according to the original in al holy conversations and Godlinesses which is an Hebraisme and imports al manner of perfection both extensive or of kinds and parts Intensive or of degrees and protensive or of duration Oh! what a powerful Influence has the expectation of this great day on al kinds and degrees of holy conversation and Godlinesse But to discourse more distinctly and fully on this head I shal resolve the whole into these two Questions 1 Q. What Influence the serious looking for and hastening to the coming of the day of God has on al manner of Godlinesses 2 Q. What Influence it has on al manner of holy conversations 1 Q. What Influence the serious looking for and hastening to the coming of the day of God has on al manner of Godlinesses By Godlinesse here as was intimated in the explication of this text we understand the duties of the first table which refer immediately unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Phavorin For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as we proved So among the Platonists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godlinesse is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Righteousnesse towards the Gods Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Godly man is among the Grecians one that estimeth loves honors serves worships obeys and is a friend of God c. 1. One great and fundamental part of Godlinesse consists in an high estime of God and the things of God Thus in the Platonic definitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godlinesse is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voluntary and honorable estimation of the Gods So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Godly man is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that highly estimes the Gods Oh! how much of the spirit and power of Godlinesse consists in the high estimation of God What is Religion and worship but to acknowlege adore and imitate the transcendent eminences and perfections of God And what is there more efficacious for the production hereof than serious looking for and hastening to the coming of the day of God who more Godly than they who estime most of God And what makes men most highly to estime of God but lively expectations of Christs second coming Thus our blessed Lord Calling off the Estime and Affections of his disciples from things temporal to God and things eternal he backs his commands with this Argument Luke 12.34 Luke 12.34 35 36. For where your treasure is there wil your heart be also i. e. the heart and the treasure are always together If God and the things of God be our treasure they wil loge in our highest estime Ay but might the Disciples replie what course may we take to gain such an high estime of God That follows v. 35 36. Let your loins be girded about and your lights burning and ye your selves like unto men that wait for their Lord c. As if he had said Would ye indeed make God your treasure are you desirous to loge him in your choisest estime O! then let your eye be fixed on my returne to jugement be much in looking for and hastening unto that great day and then have a low estime of God if you can if you dare The great sin of this secure sensual world is that men have a low cheap estime of God and the things of God And whence procedes this but form putting far from them the coming of the day of God Ah! how few set an high price on God how few value God for God himself Is not the formal reason of most mens estime of God something below God do not the most of men estime the poor nothings of time more highly than the rich althings of God and why but because they look not for the coming of their Lord whereas he that dayly looks up and waits for the coming of his Lord hath such great thoughts of God that althings below God seem but shadows to him Yea he wil estime and honor the reproches of Christ mor than al the glories of this world Thus it was with Moses Heb. 11.26 Heb. 11.26 Estiming the reproche of Christ greater riches than the treasures in Egypt Here is a Godly man indeed one that had so noble and generous estime of Christ that he counts the worst things of Christ better than the best things of the world How much then did he admire the infinite grandeurs and Glories of Christ But what was it that made Moses thus to estime the Reproches of Christ more honorable than the Honors of Pharaohs Court That follows For he had respect to the recompence of reward i. e. he had a particular fixed eye of faith on or regard to the coming of the day of God and the recompence he should then receive and this wrought up his heart to this high estime of the reproche of Christ As the Glorie of the Sun when it breaketh forth in its meridian light swallows up not only darknesse but lesser lights also so the glorie of Christs second coming darted on an eye of faith swallows up al the dark reproches of Christs Crosse with al the lesser glories of this world and so workes up the soul to high admiration and estime of God and the things of God 2. Another fundamental part of Godlinesse consists in love to God and things Divine Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Godly man is stiled by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of God And what more soverain a motive or Instrument is there to inflame the heart with divine love to God than serious expectations of the coming of our Lord As the natural eye affects the heart so what more affects yea inflames a gracious heart than lively views of his approching Lord Thus Jude 21. Jude 21. Keep your selves in the love of God looking for the mercie of our Lord Jesus Christ to eternal life The Love of God may be here understood not only objectively of Gods love to us but also subjectively of our love to God Now what course must they take to keep themselves in the love of God That immediately follows looking for the mercie of our Lord Jesus Christ unto eternal life A spiritual look on the love and mercie of our Lord