Affections 3. For Believers not to mind the coming of their Lord is a sin against the strongest and deepest obligations Doth not this oppose al our Covenants Resolutions Experiences Ordinances yea the bloud and heart of our dying and exalted Savior Was not this one main end of the death and exaltation of Christ that believers might live always in the expectation of him 4. What a World of other sins are maintained by our not looking for our Lords approche What more prevalent to feed Idol-lusts How is Conscience cast into fits of spiritual slumber hereby as Mat. 25.5 What a world of sloath deadnesse and formalitie is nourished hereby How much Instabilitie confusion and distraction of spirit is caused hereby 5. Yea how cruel and injurious are such to their own souls What a sting and poison doth this put into every affliction How doth it embitter the sweetest mercies Yea doth it not open a dore to al tentations and leave men shiftlesse under the greatest difficulties 5. Let us then al be exhorted henceforth daily to look for and hasten unto the coming of our Lord. And to provoke our hearts hereto let these following motives be duely considered by us 1. Is not that great day our time of Rest and do not al mind their Rest specially after hard labor and a tiresome journey would not al fain be at home when night comes What is this world but our Wildernesse 2. Consider the nearnesse of your Relation and the manifold engagements you stand in unto Christ Are you not maried unto Christ and doth not the law of mariage require that you daily expect the coming of your absent husband Remember you are not maried to the clay-Gods of time but to Christ who has laid infinite obligations on you daily to expect his returne 3. Consider also Christs Regard and Affection towards you Though his Bodie be in the supreme Heaven yet is not his eye of pitie and care yea and his heart with you Doth he not long for you and wil you not also long for him 4. Remember also what Influence this looking for your approching Lord hath on your heart and ways O! What Vigor and Strength doth it infuse into al that you do or suffer How much is the heart hereby fortified against al tentations and difficulties This wil be wings and spurs to the soul in every dutie The more you eye your home the more active wil you be in your way 5. Is not this likewise your Glorie and triumphe to turne your back on althings of time and daily to look for and hasten to the coming of your Lord Are you not hereby advanced into the highest forme of Christians yea taken up into the very spirit and life of Heaven Have you not hereby a beginning of Heaven a stampe of Glorie on your hearts and lives 6. Remember that al you do for your souls without a regard to the coming of the day of God is nothing You neither mind nor affect nor act any thing to purpose longer than you mind your Lords approche What is al your Religion without this but a dreaming sleepy loitering formalitie Al your Actions and passions for God which refer not to this day are lost 7. To look for and hasten unto the coming of your Lord puts you into a state of Libertie and freedome it makes you free-borne Citizens of Heaven as Phil. 3.20 Whereas al others are chained to the Idols of time prisoners to their lusts of servile ignoble spirits Nothing brings so much Amplitude and Libertie of heart and ways as daily looking for that great Day 8. Remember the judge standeth at the dore you are on the brink of Eternitie and dare you sleep or loiter when the judge is so near Is it not prodigious folie to lie dreaming on the precipice of Eternitie If you look not for the coming of your Lord is it not a black marque that wrath and jugement look for you Have you not sufficient cause to question your Interest in Christ if you altogether neglect and disregard his second coming 9. Know that your choisest comforts peace hopes Graces with the whole of the Divine Life depend greatly on your looking for and hastening unto the coming of your Lord. Christ wil never honor you with much peace joy and Grace if you wil not honor him with looking for and hastening unto his second coming 10. Future Blessednesse is entailed on our present looking for and hastening unto the coming of our Lord. Thus Heb. 9.28 And to them that look for him shal he appear the second time without sin unto salvation So that you see Christ wil appear to none in a way of salvation but such as look for him 11. Doth not the whole Creation excepting the secure sleepy world look for the coming of our Lord as Rom. 8.19 20 21. and wil you not do the same 12. Lastly To be altogether unmindful of your Lords approche argues a lifelesse senselesse heart Is not the expectation of your Lords approche your safest sweetest richest noblest life Oh! then what a sad death is it to be deprived either in part or in whole of that which is your highest life To be dead to Christ and his second coming which brings eternal life what a miserable death is this Is not al life dead and gone if your looking for your Lords returne be dead and gone To give a few Directions for our better looking for and hastening unto the coming of our Lord. 1. Make the promisse the mesure of thine expectations and let thy spirit be unsatisfied til thou hast got some assurance of an interest in the good things promissed at the coming of thy Lord. As the promisse alone can give being to thy faith and hopes so the Assurance of an interest in the things promissed gives life and vigor to thy looking for and hastening unto the coming of thy Lord. Thou canst not hope for the coming of thy Lord without a promisse neither wilt thou hasten towards it without some persuasion of an Interest in the things promissed Leave not soul-concernes under any hazards or peradventures Rest not satisfied in any condition ' til you are sure you can look Christ in the face when he comes without fear or shame In order hereto cast up your accounts daily and never be satisfied without some assurance your sins are pardoned 2. Be ever parting with the Idols of time Let no false God or Image of Jealousie loge in your heart Remember the Lord usually conveigheth his most deadly poison through the sweet wine of prosperitie O! how many by having their eyes dazled with the glorie of this world have lost the sight of their Lords approche How soon are our eyes misted and hearts bewitched with the golden pleasures of that heart-inveigling Idol the World Oh! at what a distance ought we to keep from the wals of this Pest-house what have we to do with this dirty Idol which the degenerate Sons of Adam Worship and adore 3.
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
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
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
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