them delightsome Certain it is that nothing more conduceth to our looking for the coming of our Lord than such a sanctified Conscience invested with spiritual senses to diseerne between good and evil But alas how far short are many professors of such a tender quick feeling Conscience and is not this the main cause that they so seldome look for the coming of their Lord oh what an Heaven upon Earth is an experimental feeling Conscience 9. It must be a warme heart-affecting eye We al know that the eye if deeply impressed with any object affects the heart So Lam. 3.5 Mine eye affecteth mine heart Sight is the most affective sense no sense ruâ— with more vigor force and speed into the Affections than sight doth whether it be of good or evil Moses speaks of some Deut. 28.34 who should be mad for the sight of their eyes As evil so good things that strike on the eye sinke very deep into the Affections Such must the sanctified eye be that looks for the coming of our Lord. Indeed al Sacred Science is affective if our notions and contemplations of things spiritual affect not our hearts they are nothing worth As corporal vision is the dore to natural love so spiritual vision to supernatural If our looking for the coming of our Lord affect not our hearts it doth nothing A Christians sanctified knowlege is warme every notion sends forth a â—ivine sparke into the Affections look what he spiritually knows he affects if good If we wil contemplate the coming of our Lord â—he eye of our mind must be amorous and affectionate Such as may enflame love quicken desires strengthen hopes highten Joys fire â—ele and Indignation against sin A barren contemplation in things spiritual implies a contradiction The spiritual sight of Christ 〈◊〉 ever affective If our speculation passe not â—nto affection it is not right Look as those â—isciples Luke 24.32 by conversing with â—â—eir Lord felt a Divine fire burning in their â—earts so in like manner the eye that looks or the coming of his Lord is ever attended with a burning heat or affectionate regard to â—â—at great day 10. Lastly It must be a vigorous Active Eye The eye is the most spriteful vigorous part in mans bodie because most ful of animal spirits So in the new Creature nothing is more spriteful and active than the spiritual eye of Conscience The best mesure of our knowlege is not so much the Quantitie as the Qualitie and Activitie of it As in nature the lesser the eye if spriteful and vigorous the farther and more clearly it sees Thence the eye of a Sparrow or Hawk sees farther and more distinctly than the eye of an Oxe because the later though greater yet it is more dul by reason of the diffusion of the animal spirits whereas in the eye of a Sparrow the spirits being more contracted the sight is more spriteful and active This holds true in a great proportion here Many sincere Believers who have lesse knowlege for quantitie oft have more distinct and clean sights of the coming of their Lord and things spiritual than other professors who have a more bulky knowlege and why because the former have a more spriteful vigorous eye 〈◊〉 faith which is ful of Divine spirits whereas the later albeit they may have a bigger eye yet it is more dul and unactive Abraham had but a little eye if we regard the quantitie of his knowlege yet he saw farther and more distinctly than the highest notional professors now adays which have only commun knowlege and why because he had a spriteful vigorous eye of faith So John 8.56 Your Father Abraham rejoiceâ— to see my day c. It is the active working eye of faith that alone can look for the coming of our Lord. The eye that sincerely looks for the coming of Christ wil worke the heart towards that day In Christianitie we know no more than we do Working effectual thoughts are ever best An idle lazy faint-hearted expectation of the coming of our Lord is the fruit of cursed formalitie and has undone millions of souls So much for the spiritual eye whereby the soul looks for the coming of the day of God SECT 2. The coming of the Day of God considered in it self its Adjuncts and Consequents 2. WE procede to the Object The coming of the day of God Which we may consider 1. In it self 2. In its Adjuncts 3. In its Consequents 1. If we consider the coming of the day of God in it self then our looking for it implies two respects 1. A spiritual particular fixed Regard to this day in al its Grandeur and Glorie No man looks for the coming of the day of God as he ought but he that has a spiritual eye intent on the Splendor and Glorie of that great day The first coming of our Lord was in the forme of a Servant in a mean abased manner without that pompe and state which was due to his glorious person Ay but his second coming shal be in another-gets manner such as becomes the Lord of Glorie So Mat. 16.27 For the Son of man shal come in the glorie of his father with his Angels The like Mat. 25.31 When the Son of man shal come in his Glorie and al the Angels with him then shal he sit upon the throne of his Glorie So Paul 1 Thes 4.16 For the Lord himself shal descend from Heaven with a shout with the voice of the Archangel and with the trumpe of God O What a glorious Apparence wil this be how wil the whole World in a moment ring with this shout What a dazling ravishing lustre wil shine from Christ and al his retinue Hence to look for the coming of the day of God is to have a constant great regard to that Glorie and Majestie which wil attend this apparence of Christ Thus Paul Tit. 2.13 Looking for that blessed hope and the Glorious appearing of the great God and our Saviour Jesus Christ If we look not for the coming of the day of God as the glorious appearing of the great God we look not for it as we ought The several particulars of this glorious apparence wil come under consideration in our last Question In the general The second coming of Christ wil be the most glorious object that ever eye beheld and a spiritual believing eye fixed on the coming of the day of God as most glorious sees a glorie in al things that refer to that day a glorie in Grace a glorie in Ordinances a glorie in duties a glorie in sufferings a glorie in promisses a glorie in Saints c. Oh! What a glorie doth that great day and the forethoughts of it infuse into althings that belong to Christ And on the contrarie how doth the spiritual sight of this glorious day darken al the Glorie and beautie of this lower world What a fading Sun-burnt flour are althings below to a believing soul that has his eye of faith fixed on this great and glorious
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
immoderate in their pretended zele or rather self-love that albeit they have nothing they can or durst censure others for yet what secret grudges animosities and envyings do they loge in their brests against them And what better remedie can there be against such distempered immoderate passion than lively expectation of our Lords approche Thus Jam. 5.9 Grudge not one against another Jam. 5. brethren lest ye be condemned behold the judge standeth at the dore He had mentioned in the foregoing verse the drawing nigh of the Lord and then addes this as an appendix thereto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 send not forth secret groans each against other By grudging or groaning he understandeth a certain intestine complaint or invidious clamor of spirit which argueth much impatience albeit it breaketh not forth by reason of somewhat that may hinder Some interpret it Envie not each other because envie is wont to grudge or groan at the good of others It is thought to refer to the storie of Cain to whom God said when he envied his Brother Gen. 4.6 Why art thou wroth i. e. why doest thou grudge or groan against thy brother Ay but what argument doth James bring to kil this viper of invidious groaning or grudging each against other that follows Behold the judge standeth at the dore Oh! what a soverain Antidote is this against the venimous root of invidious grudging against others to think that the judge standeth at the dore Alas whence springeth al envie and grudging but from this narrow selfish conceit that another man enjoys the good that I want and ought to have Now a serious saving lively view of the coming of our Lord makes us look upon what good others enjoy as if it were our own and doth not this take away the root and ground of al envie A Saint that daily waits for the coming of his Lord looks on the Gifts and Graces of another as that which doth as effectually promote his chiefest good namely the service of his Lord as if they were his own and therefor so far as he is spiritual he doth rejoice in them as if they were really inherent in himself so far is he from envying or grudging at the gifts and Graces of others 3. Fiducial views of our Lords approche have an efficacious Influence on Christian Exhortation and Admonition which is another main part of an holy Conversation The love we owe to our brethren obligeth us to admonish them of sin and exhort them to dutie Yea love to our selves engageth us to admonish others of their sin To be either afraid or ashamed of reproving sin is an hainous sin Not to reprove our brother for sin is a great piece of crueltie both to him and our selves Lev. 19.17 Now daily waiting for the coming of our Lord is a very forcible motive to provoke men unto the faithful discharge of this dutie Thus Heb. 10.25 â—â—ut exhorting one another and so much the â—â—ore as ye see the day approching Our Auâ—â—or here brings in the spiritual view of our â—â—ords approche as a strong motive to bind â—â—eir hearts unto this so necessary a dutie of Christian Exhortation 4. Daily expectations of the coming of our â—â—ord greatly engage Christians to be examâ—â—les and patternes of pietie unto others which 〈◊〉 a great part of an holy conversation He â—â—at gives a good exemple unto his brother â—â—ives him much albeit he give nothing else Oh! what a convictive testimonie do they â—â—ive to the Religion they professe who deâ—â—onstrate the same by a lively exemple How are the prejudices of invincible diffiâ—â—ulties and impossibilities which carnal hearts â—ake up against the ways of God taken off â—y an exemplary holy conversation Yea â—uch as give holy exemples do not only instruct but sweetly draw others into a love â—nd liking of an holy conversation What 〈◊〉 Divine emulation doth such an exemplary Christian work in others what a secret shame and blush doth he leave on those who come short herein Do not holy exemples oft compel men to be holy much more than the strongest Reasons or Arguments Holy exemples carrie in them not only a Rule but also an Instance how practicable the ways of Godlinesse are Yea how do Christian exemples excite and stir up al the powers in the soul to imitate the same what holy emulation and desires do they beget in us to that which perhaps we little minded before How willing are men to venture on the ways of God when they see others going before them An holy exemple is a visible particular precept which oft prevail more than doctrinal instructions For men naturally are more apt to believe their eye than their ear when they see grace exemplified in an holy life it is more taking and prevalent than when they hear never so affectionate discourses thereon or exhortations thereto without an agreable conversation General precepts are a great way about in comparison of holy exemples which have a more curt and efficacious way of insinuating into mens hearts and lives Mens particular good actions oft prevail more than general precepts to win others unto a good estime of their holy conversation And oh what a prevalent influence hath the serious expectation of our Lords approche on an exemplary holy conversation Who more lively exemples of holy conversation whan such as continually expect their coming Lord We find this greatly exemplified in the Thessalonians who were a poor afflicted people but very eminent for exemplary holinesse 1 Thes 1 6 7 8 9 10. So 1 Thes 1.6 7 8. v. 7. he saith they were exemples to al that believed in Macedonia and Achaia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types Images Ideas or grand exemplars Ay but what made them such rare exemplars of pietie Surely nothing so much as their daily waiting for the coming of our Lord which they had been trained up unto even from their first Conversion as Paul tels you v. 10. and to wait for his Son from Heaven This poor people lived under affliction even from their first reception of the Gospel as v. 6. and they found no relief but in waiting for the returne of their Lord. And oh what a powerful influence had this on their holy conversation What shining and lively patternes were they unto al the believers in Macedonia and Achaia yea in more remote parts as v. 8 who more visible and bright exemples of holy conversation than such as daily expect their coming Lord 5. Lively views of our Lords approche are of great force to make Christians compassionate and bountiful towards others in want and miserie wherein also much of an holy conversation doth consist God is the chief-est good therefore most diffusive and compassionate and the more good we do to others the more like we are to him the chief-est good A compassionate heart and liberal hand towards your poor brother placeth you in the room of God to him It was the great Aphorisme of our Lord It s better to give than
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
pardon and absolution whiles they stand before this their Judge And the fiducial expectation hereof is that which Peter here urgeth as a main argument for their conversion So Paul Rom. 2. from v. 1. to 12. The main argument he useth to turne sinners from sin to God is a premonition touching Christs second coming to Jugement Thus also to the Corinthians he tels them 2 Cor. 5.10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homines ad fidem adduciâ—us Beza 2 Cor. 5.10 That we must al appear before the jugement seat of Christ c. and thence concludes v. 11. knowing therefore the terror of the Lord we persuade men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we draw men to faith in God As if he had said Oh! what a dreadful terrible day wil that be How wil the stoutest hearts then tremble Knowing therefore the terrors of the Lord in that day we persuade men by faith to embrace him in this day of Grace Thus also he informes us that the Conversion of the Thessalonians was in this manner 1 Thes 1.9 10. How ye turned to God from Idols and to wait for his Son from Heaven So that it seems this was the Apostles ordinary method in converting sinners to fixe on their souls a deep conviction and impression of Christs second coming to jugement And verily Sirs were this great fundamental principle more powerfully preached and deeply impressed on mens Consciences we might expect many more Converts than now we find Of such soverain influence is it to turne men to God 6. Serious lively thoughts of Christs second coming has oft a powerful Influence for the restraining the lusts and reforming the lives even of such as are not throughly converted or turned to God Alas how many awakened sinners are hereby brought to a great degree of partial Reformation What made politic Herod hear John Baprist gladly and do many things he prescribed but fears of this great day Was not this also that which made Agrippa an Almost-Christian Act. 26.28 It s a wonder to think what a change this has made on many Awakened Consciences What a forme of Godlinesse have many hypocrites attained unto What a seeming exact conformitie to the letter of the Law have they given How many not only outward acts of sin but also inward Lusts have been for a time not only suspended but in part quenched What pretentions of obedience to and dependence on Christ What seeming Adherence to and Application of Christ by faith What legal desires of Grace In short what a seeming Reformation of heart and life have many hypocrites arrived unto by a serious though but legal looking for and hastening to the coming of the day of God Yea do not the thoughts of this great day leave an awe on the consciences not only of mor l but also of many debauched persons And are they not hereby restrained from many sins and outragious violences which otherwise they would commit Alas were it not that this principle of Christs coming to Jugement were more or lesse impressed on mens Consciences how soon would the wicked world be al in flames and bloudy tumults How impossible would it be for a Saint to live without great hazards in any human societie where wicked men prevail At what an inconceivable degree of rage and malice would the spirits of unreasonable men swel and vent themselves against the people of God had they not some commun notions and Impressions of this great day of Jugement So that its evident much of the power and force of restraining Grace on the wicked world procedes from this principle deeply fixed on mens Consciences And therefore the last refuge the Church has to curbe and restrain licentious professors is a Maranatha 1 Cor. 16.22 1 Cor. 16.22 which is a Syriac word and signifie our Lord cometh This they say was the forme of the extreme and highest excommunication as we find it expressed Jude 14. the Lord cometh c. The Jews were wont to begin their grand and highest excommunication with these first words of Enochs Prophesie The Lord cometh whereby they did bind over the person excommunicated to this Grand Assize In allusion whereto the Apostle here pronounceth al Christian professors who love not our Lord accursed til he come Thus the Church despairing of such a mans salvation delivers him up to the coming of the day of God So that if any means under Heaven wil restrain professors from Apostasie a maranatha wil If this wil not lie a restraint on mens lusts what wil or may What an hel of sin and wickednesse should we have above ground could men but stifle and smoother al thoughts of Christs second coming to Jugement SECT 2. What Influence the serious looking for and hastening to the coming of the Day of God has on Saints as to the promoting of Godlinesse 2. HAving explicated what powerful Influence the serious expectation of the day of God has on sinners we now procede to shew how efficacious its Influence on Saints is And this indeed seems mainly intended in our text For albeit the serious thoughts of this great day may when set home by the Spirit of Grace be of great use to convince and convert some as also to restrain others from many exorbitent courses yet it s evident that secure sinners do what they can to banish al such serious thoughts from their hearts Oh! what a torment yea hel is it to wicked men to lie under serious thoughts of this great day It is the Saint only that hath either capacitie or wil to draw forth the efficace of such a serious looking for and hastening unto the coming of the day of God And thence our Apostle here directs his exhortation mainly to Saints What manner of persons ought YE to be in al holy Conversation and Godlinesse Oh! what miserable creatures were the Saints should not Christ come again to judge the world How much then doth it concerne them to eye this great day And what a forcible influence hath such thoughts on their hearts and lives O! how many and rich promisses hath our Lord made to this looking for and hastening to the coming of the day of God And what eminent raisures of spirit have such arrived unto who live under the power and Influence of this frame Is there any principle in Christianitie that has a more soveraign influence on the Divine life than this What made Paul so heavenly-minded but daily looking for the coming of his Lord Whence was it that Peter had his heart so much filled with love to Christ and his Lambs but from his continual expectation of his Lords returne How comes it to passe that some Christians are so eminent in faith so diligent in dutie so vigilant against Tentation so warme and affectionate under ordinances so faithful in service so meek and patient in sufferings so fixed and constant in communion with God and so shining in al manner of holy conversation and Godlinesse beyond other professors
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
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
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
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
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