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
be a terrible day when the Lord of Glorie wil come and cal us to an account for every thought word and Action What a dreadful Jugement or doomsday wil that be Have we not al cause to tremble and stand in awe of this terrible day For our part knowing the terror of the Lord we persuade men to maintain an holy dread and fear of that tremendous day This holy awe and fear of that great day is no way inconsistent with lively hopes and affectionate desires thereof neither doth it at al impede or hinder our hastening thereto For this Godly fear procedes from a Spirit of Adoption faith and love and so keeps the soul in an holy awe lest it should do any thing unworthy of that great day It s true servile carnal fear procedes from Unbelief and self-love and therefore drives men from the day of God whiles it seems to hasten them towards it But this holy filial fear proceding from faith and love always prepares for and hastens the soul towards the coming of the day of God Slavish fear is of a dul and lazy humor it freezeth and bindes up the powers of the soul but filial fear is warme and active it greatly enlargeth the heart in its motion towards the coming of our Lord. Yea holy fear as wel as faith and hope makes our absent Lord present and so his second coming present to the soul 5. We hasten to the coming of the day of God by satisfaction complacence and delight in that glorious day This is not at al inconsistent with the former For the Child may dread and fear the coming of his Father as a Judge and yet delight and joy therein as his Father so here a Child of God dreads the coming of Christ as a Judge and yet rejoyceth therein as Christ is a Father and Husband Yea how oft hath the believing soul at the same time the greatest holy fear and awe and yet the greatest delight and solace in the expectation of his approching Lord Complacence and delight arise from the presence of the object delighted in Faith makes the coming of our Lord present and then the believing soul find joy and satisfaction therein Thus Abraham delighted in the first coming of our Lord John 8.56 Your father Abraham rejoyced to see my day and he saw it and was glad By faith he made the day present and then rejoiced therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he danced and skipped for joy he was as it were in a transport Such should the believers joy be in the prevision and prelibation of our Lords second coming O! what raptures of joy might we have herein What an Heaven upon Earth might a Believer fetch hence As Christs absence is most bitter so ought not the foresight of his returne be most sweet and joyous to his spouse and friends Oh! how sweet is it even to dream of Christ The heart and the treasure are ever together Luke 12.34 If Christ be your treasure your heart wil be with him and delight in him We find this delight in the prevision of our Lords second coming described to the life by the Psalmist Psal 98.6 9. Psal 98.6 9. With trumpets and sound of cornet make a joyful noise before the Lord the King c. 8. Let the flouds clap their hands let the hils be joyful together Have the flouds hands to clap or the hils a tongue to sing joyfully no but these human actions are by a figure called prosopopoeia attributed to these inanimate creatures to excite us to rejoice in the coming of the day of God So it follows v. 9. Before the Lord for he cometh to judge the earth c. The like we find Psal 96.10 11 12 13. Thus by complacence and satisfaction in the approche of our Lord we dayly hasten towards that great day For al joy is active and diffusive it is as oil to the wheels of the soul specially if our joy be spiritual 6. We hasten to the coming of the day of God by putting our hearts into a prepared posture and disposition to meet and welcome him when ever he comes Thus the Latin Glosse on our text Hastening i. e. say they by acting wel that you may be such whom the Lord may come to save And certain it is the more prepared we are to entertain our Lord when he comes the more we hasten towards that great day Luke 12.34 36. Thus Luke 12.34 35 36. v. 34. He tels them where your treasure is there wil your heart be also i. e. if the treasure be in him the heart wil be with him and alwaies waiting for his coming Thence it follows 35. Let your loins be girded about and your lights burning It s an allusion to persons waiting for the Bridegroom or their Masters coming in the night and thence they stood with their loins girded and lights burning ready to meet him So it follows 36. And ye your selves like unto men that wait for their Lord when he wil returne from the wedding that when he cometh and knocketh they may open unto him immediately Now this preparation for the coming of our Lord consists in getting a stock of habitual grace and keeping the soul in a vigilant posture Christians should aim at the highest raisures of Grace that so they may meet their Lord with triumph Grace in vigor and power is the best preparative for the coming of our Lord. Much Grace wil give much acceptance and boldnesse in that day Every new degree of Grace is a step towards the day of God He that attains to a great mesure of Grace gets up into the spirit and life of that great day 7. We hasten to the coming of the day of God by running our Christian race with al manner of holy activitie and exercice of Grace Habitual Grace prepares us for the coming of our Lord but gracious exercices in our Christian race is a pressing on towards that day A spirit of sloth puts us greatly back but exercices of Grace do much hasten us on towards the day of God Every repetition of a gracious act gives us a lift forward towards that day By how much the more active Grace is by so much the more we presse on towards the coming of our Lord. The exercice of Grace gives light and life to the soul in its Christian race One exercice of Grace disposeth the soul for another and this for another c. Thus exercices of Grace are multiplied into thousands without pain whereby the soul greatly hastens towards the coming of the day of God The blessed God rewards exercices of Grace with farther Assistances of Grace yet of mere Grace The highest assimilation of the soul to God is by divine operations Whatever condition we are in there is some suitable Grace which being suitably exercised doth hasten the soul towards the coming of our Lord. Thus Paul hastened towards the coming of the day of God Phil. 3.11 12 13 14. Phil. 3.11 If
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
And might they not by virtue of this promisse and right granted have built houses and remained there as those whose posteritie were to possesse the same Yes but yet they chose rather to dwel in tabernacles as those that looked for a better habitation and possession than Canaan could afford them So it follows v. 10. For he looked for a Citie which hath foundations whose builder and maker is God He dwelt in Tabernacles that had no foundation because he looked for a Citie which hath foundations whose maker and builder is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies an Architect and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Builder No Citie would please Abraham but such as was both invented and builded by God He had a promisse of Canaan but that would not satisfie his Spirit he stil dwels in tabernacles nothing would content him but a Citie of Gods founding and finishing In short Abraham had an eye on the coming of the day of God and the Celestial Canaan then to be possessed and this made him sojourne in the terrestrial Canaan promissed to him and his seed as in a strange Countrey He looked for a Citie that hath foundations and that made him dwel in tabernacles without foundation even in the promissed land where he had right to build For they that possesse land have right to build Qui solum possident ibi aedificant ibi â—anâ—â—t Grot. 1 Cor. 7.29 30 31. and live there But Abraham was not so fond of Canaan because he had a better Countrey in his Eye Thus also Paul 1 Cor. 7.29 30 31. He layeth down this for a principle The time is short i. e. ere our Lord come and dissolve the world into universal flames And what doth he conclude hence It remaineth that both they that have wives be as though they had none c. i.e. that amidst al our temporal comforts the heart be crucified to them Whiles our persons are in the World and our hands make use of it our hearts must be dead to it Suppose God should give us a promisse and grant of this whole world as he did of Canaan to Abraham we ought stil to use it as he did Canaan looking upon our selves as strangers and pilgrims because we look for a Citie that hath foundations whose builder and maker is God Alas to expect happinesse in the creature what is it but to search for the fountain in the stream Surely he that dayly expects the coming of his Lord wil not expect much from or delight much in lower goods Such thoughts ungod this world and unmasque al its Idols 5. Another essential part of Godlinesse consisteth in the mortification of sin The life of Godlinesse lies much in the death of sin When Lust is in its vigor and force Godlinesse is in its consumtion and decay The power of lust may consist with the forme of Godlinesse but not with the power thereof He is a Godly man indeed who takes more delight in subduing his lusts than sinners do in gratifying and fulfilling of them If the life of any sin be dear unto thee the life of Godlinesse wil soon wither and languish starve lust and you nourish pietie Hence among the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I havor a Godly man is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saint Now what more efficacious for the mortification of sin than a lively expectation of the coming of our Lord Thus in our Text What manner of persons ought ye to be O! what mortified spirits ought ye to have What a deadly feud and Antipathie should ye have against sin How ought ye to keep your hearts at the greatest distance that may be from sin What a violent Bent against sin should your hearts be principled with And why because you look for the coming of the day of God Oh! what a Soverain Influence has the serious expectation of that great day for the carrying on the worke of mortification And how so because the Saints are then to appear with Christ and therefore ought to be holy as he is holy Thus Paul argues Col. 3.4 Colos 3.4 When Christ who is our life shal appear then shal ye also appear with him in glorie What consequence doth he draw thence v. 5. Mortifie therefore your members which are upon the Earth Fornication c. As if he had said Wil not Christ who is your life ere long appear and must you not then appear with him in glorie and how is it possible you should appear with him in glorie unlesse you be like him Can there be any Communion betwixt light and darknesse God and Belial ought ye not then to bid farewel to al your earthly members Fie for shame what mean you to lie wallowing in sensual lusts when as your Lord is so near The like we find 1 Joh. 3.2 we know 1 Joh. 3.2 3. that when he shal appear we shal be like him for we shal see him as he is This is an infallible argument that we shal be like him because we shal see him as he is For none but the pure in heart shal see God Mat. 5.8 And what doth the Apostle collect hence v. 3. and every man that hath this hope in him purifieth himself as he is pure As if he had said Must we indeed be like our Lord when he appears Is there no vision or fruition of him unlesse we be like unto him Oh! what a binding argument is this to every man that hath this hope in him to purifie himself as he is pure why saith such a soul must I indeed appear with my Lord and be like unto him if ever I hope to enjoy him O! what mean I then to let mine heart swarme with such noisome lusts What doest thou mean O my soul by giving entertainment to such vain filthy thoughts Is this suitable to thy principles to harbor and nourish corrupt Affections which thirst after the heart-bloud of thy Lord Fie upon it how comes it to passe that such venimous Snakes and Serpents loge in thee Is not my Lord at the dore And must thou not be like him if ever thou hope to enjoy him How much then is it unbecoming thy state profession relation condition and engagements to entertain any Idol-lust in thine heart So forcible are the serious expectations of our coming Lord to stab and let out the heart-blood of sin 6. Another part of Godlinesse consists in the resisting of Tentations whether from Satan the World or our own hearts There is scarce any thing in this lower world but Satan knows how to make use thereof as an instrument to temt us thereby Satan is not the creator of his tentations but takes his mater from those whom he temts or some circumstance which environs them Yea how oft doth Satans tentation take its rise and occasion from that which is materially agreable to the wil of God As winds that enter in by little cranies are usually most dangerous so Satans
but in Salcm i. e. peace or the soul which is kept in order and peace Hence he is a Godly man indeed who hath got the Art and Skil of ordering his heart and conversation aright With such a soul God dwels and to him he sheweth his salvation So Psal 50.23 And to him that ordereth his conversation aright wil I shew the salvation of God Now nothing has a more soverain efficace for the ordering our hearts and lives aright than deep constant expectations of our Lords approche O! what an exact order are such mens souls and conversations in who daily expect the coming of their Lord how harmonious are their thoughts how uniforme and equal are their Affections What a sweet concent and exact mesure is there in al their ways This seems implied in that great Admonition of our Lord Luke 12.35 36. Let your loins be girded about and your lights burning and ye your selves like unto men that wait for their Lord when he wil returne from the wedding that when he cometh and knocketh they may open unto him immediately The girding of the loins and burning of their lights with their waiting for the returne of their Lord do al implie a good order of heart and life and whence springeth al this but from serious thoughts and expectations of our Lords coming The Allusion seems to be unto the custome of Servants who when they were under expectation of their Lords returne were mighty careful to set althings in order and preparation for him Lively thoughts of Christs coming preserve the soul in its due order by making Eternitie near If we have tidings that a person of great qualitie is coming to visit us how are althings immediately set at rights what care is there to put every thing in its place So here when the soul lies under deep impressions of the near approche of the Lord of Glorie how studious and exact is it in setting al its thoughts Affections motions and ways in order what a sweet Uniformitie and agrement wil there be in its thoughts how regular and consonant wil its affections be what a beautiful Decorum wil there be in its Actions and motions This is evident in persons on their death-bed who having lively views of Eternitie and their near approche thereto are most careful to set althings in order Thence 2 Kings 20.1 When Hezekiah was sick unto death Esaias by Gods appointment bids him set his house in order for he should die Indeed it is natural and most commun for Christians at the approche of death to set althings both of soul and estate in order and why because then they have deep apprehensions of the near approche of their Lord. So that had we as we ought to have such lively views of our Lords coming at al times what an admirable order harmonie and concent would there be in our hearts and conversations 11. Heart-affecting views of our Lords coming have a prevalent Influence on Christian Vigilance or Watchfulnesse which is another great piece of Godlinesse The Life and power of Godlinesse is much maintained by a spiritual watching over our hearts and ways Usually the more or lesse vigilant we are the more or lesse Godly we are None thrive more in Godlinesse than such as are the most curious observers of their own spirits Inclinations affections and conversations on al occasions as to tentations and duties But Oh! how dangerous is a sleepy profession What a world of evils attend a slumbering professor how soon do short sleeps harden And what more commun in these last days than spiritual slumbers even among Virgin prosessors Yea how apt are Christians to be over-taken with slumbering fits even under the greatest dangers and duties And whence comes this to passe but from putting far off the coming of their Lord Thus it is with the ten Virgins as wel wise as foolish Mat. 25.5 Mat. 25.5 while the bridegroom tarried they al slumbred and slept This refers to these last days of the world in which our Lord premonisheth us that the great sin of professors would be spiritual slumber and securitie arising from the bridegrooms tarrying i. e. their not apprehending the nearnesse of his approche Whence it follows by natural consequence that the more clearly and fully we apprehend the Bridegrooms approche and the nearnesse thereof the more vigilant and watchful we shal be There are two main parts of Christian vigilance 1. To watch against sin and Tentation 2. To watch unto dutie Now both of these are greatly promoted by lively expectations of our Lords approche 1. Fixed contemplation of our Lords coming is a prevalent means to keep the soul vigilant and watchful against sin and tentations thereto Thus Mat. 24.42 43. Watch therefore for ye know not what hour your Lord doth come But know this that if the good man of the house had known in what watch the thief would come be would have watched and would not have suffered his house to be broken up This Paul applies to our Christian vigilance against Tentation 1 Thes 5.2 6. 1 Thes 5.2 6. v. 2. For your selves know perfectly that the day of the Lord so cometh as a thief in the night He refers to the foregoing Admonition of our Lord which was communly received in al the Churches And what doth he infer hence v. 6. Therefore let us not sleep as do others but let us watch and be sober He brings in the unexpected coming of our Lord as a forcible motive to provoke al Christians unto Christian vigilance against Tentation What is the reason that many professors are so soon overcome by smal tentations and hardened in sin but because they watch not against them And why is it that that they watch not against sin and tentation but because they expect not the coming of Christ 2. Frequent and affectionate expectations of our Lords coming are exceding powerful to keep the soul vigilant and watchful as to dutie Continual vigilance over the worke God cals us to is a great marque of Godlinesse He is a Godly man indeed who watcheth al occasions of doing good and of being faithful in every relation and service God cals him unto And what greater incentive or argument have we to excite us hereto than dayly expectations of our Lords approche Mat. 24.44 46. Having exhorted them and us to watch v. 42 43. he addes v. 44. Therefore be ye also ready for in such an hour as you thinke not the Son of man cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause i. e. because your Lord cometh as a thief in the night therefore watch al opportunities of being found in ways of dutie Whence it follows v. 45. who then is a faithful and wise servant whom his Lord hath made ruler over his household Câ—istus hac inteâ—rogatioâ—is orma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give them meat in due season Here is quis for qualis or quantus Who i. e. What a faithful and prudent servant is
somewhat of God in duties but then how soon do they lose it again after duties by neglects or not walking with God in their callings But now a Soul that eyes admires adores loves and follows God not only in Religious Ordinances but also in commun providences employments and enjoyments such a man may be said to walke with God and to have attained more than ordinary strains of Godlinesse And what has a greater influence and force to raise up the heart to such a strain of heavenly conversation or walking with God than lively views of our approching Lord Oh! how doth the glorie of Christs second appearance beheld by faith winde up the soul to high raisures of communion with him in this life A Soul that ever lives in the believing views of Christs glorious appearing sees hears smels tastes toucheth and enjoys nothing so much as Christ How doth such a soul not only pray and meditate but also eat and drinke walke discourse live and die in Christ Is it not his whole businesse to enjoy Christ Doth he not make Christ his companion out of dutie as wel as in dutie Thus Enoch walked with God Gen. 5.22 Gen. 5.22 And Enoch walked with God Which is rendred Heb. 11.5 By faith he pleased God How did Enoch walke with and please God why surely thus Enoch by faith had a clear sight of the coming of our Lord as it 's evident from Jud. 14. And this made him studious and ambitious to walke with and please God by al manner of heavenly conversation he obeyed and followed the various cals and Impressions of God he retired from that sensual corrupt generation and lived much alone with God he enjoyed a true monastic life the whole world was to him a Monasterie wherein he found solitude and retirement with God Fiducial expectations of his approching Lord gave him many sublime and sweet meditations much pure light and fervent love many strong desires and unwearied endeavors in walking with God Oh! how were his Thoughts Inclinations and Affections hereby moulded into a fit frame for walking with God Believing and lively expectations of our Lords approche have a soverain Influence on communion or walking with God three ways 1. By enlarging the heart and raising it above it self None are more filled with God than those who have their hearts most enlarged towards God And O! how much is the heart enlarged towards God by lively views of the coming of our Lord To have raised expectations of our Lords approche how doth it amplifie and raise the soul above it self Is not this one of the noblest dispositions in the new creature As a Christian in his lowest condition far excels al other men so when he lies under such believing views of his Lords approche how much doth he excel himself Is he not as it were in another world how enlarged are his desires what elevated hopes has he how wide and capacious is his whole soul for walking with God Thus it was with the Spouse in the Canticles She was no sooner espoused to Christ but he goes away and resides in heaven and leave her no other way for the enjoyment of him but continued expectations and strong breathings after his return and oh how is her soul enlarged hereby in walking with God So Cant. 8.14 Make hast or flie away c. She had an holy impatience with Christian submission under his long absence So much was her heart enlarged in the expectation of his returne Such enlargement of heart and communion with God had Paul from the expectation of Christs returne Rom. 8.23 24. We our selves groan within our selves waiting for the Adoption c. Yea this is the last word that the Church or Spirit in the Church breathes forth in Scripture Rev. 22.17 And the Spirit and the Bride say come c. So John v. 20. Even so come Lord Jesus Thus the Primitive Churches had their hearts enlarged in longings for the coming of our Lord and thus they walked with God seing they could not enjoy their Lord in person they would in lively hopes and expectations of his returne 2. Lively expectations of our Lords second coming have a prevalent influence on communion and walking with God in that they keep God and the soul together Estrangements from God make a Schisme in our walking with him If you would keep God close to you you must keep your hearts close to God A variable professor who starteth away from God with every companie is not fit to walke with God And surely nothing hath a greater force to keep the heart close to God than lively views of our Lords returne What is it to have the heart kept close to God but to have it raised up to the Spirit and life of heaven When the bodie is in the world conversing with varietie of objects even then to have the heart in heaven this is that which I mean by having the heart kept close to God in al our ways And what more effectual to keep the heart and conversation in heaven than dayly expectations of our Lords approche Thus Paul walked with God Phil. 3 20. as he assures us Phil. 3.20 Having spoken before of some who made their belly their God and were immersed in earthly things he subjoins For our conversation is in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our State Citie Trade manner of life and conversation The current of our thoughts Inclinations affections and lives is in heaven i. e. in short he walked with God Ay but what was it that engaged him hereto That he addes Whence also we look for the Saviour our Lord Jesus Christ Here lies the Spring the root of his heavenly conversation namely his looking for the coming of our Lord. 3. To walke with God is to follow God in al ways of Service Suffering and Providence To observe what worke of service or suffering God cals us to and to fal in with God in that worke And what doth more effectually engage the heart hereto than lively expectations of our Lords approche Oh! how exact is such a soul in observing every motion of Gods Spirit and Providence What workings towards God hath it agreable to the workings of God towards the soul how flexible is it to turne this or that way accordingly as God turnes towards it Thus Enoch Noah and Paul walked with God 17. Deep and affectionate expectations of the coming of our Lord have a Soverain influence on Perseverance in Grace which is another fundamental part of Godlinesse A Godly man being rooted in the covenant and in Christ can never fal away finally and totally He may fal into sin but doth not cannot continue in his fals He may fal into a fit of slumber as the Spouse but his heart waketh The weakest believer at his lowest ebbe keeps a radical union with Christ False hearts forsake Christ when the comforts of Christ or of the world forsake them But Godly persons cannot forsake Christ albeit he may
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
seriously consider that ere long he must answer at the bar of divine Justice for every idle word how would he bridle his tongue and watch over his lips Likewise the covetous worldling whose heart is in his bagges and barnes would he but now and then consider that his Lord is coming and wil require an account of his stewardship how would he endeavor to make friends of the unrighteous Mammon Lastly for the close secret hypocrite who makes it his worke to varnish his profession with seeming Graces alas did he but consider that when the Lord Jesus shal be reveled from Heaven al his hypocrisie wil be laid open al his hay and stubble his rotten hollow-hearted profession wil be burnt up in that flaming fire I say would your close hypocrites consider this how would they prize a little sinceritie how would they worke out their salvation with fear and trembling endeavoring to approve themselves not so much to men as to their Lord and master at his second coming My friends you cannot imagine what powerful influence such serious thoughts of Christs second coming would have upon mens hearts Methinkes the very thought that our Lord Jesus is coming to judge both quicke and dead that it cannot be long ere that every soul here present must appear before his jugement Throne and give an account of every thing done in the flesh and such as are not found in Christ shal then be turned into Hel to lie under the scorching wrath of a sin-revenging God and that for ever I say such thoughts as these methinkes should startle and affrighten every secure sinner in this Congregation Is not this sirs a sad contemplation and yet most true that of so many hundreds that doe meet together for the Worship of God the greatest part yea all that remain unbelievers shal ere long meet in Hel and there bewail their cursed securitie in not minding the coming of their Lord SECT 2. Practic Vses THE practic Vses which this subject as before explicated are of great moment and therefore deserve ferious Attention 1. Here is mater of doleful Lamentation and Humiliation to consider what strangers the most of Professors are to the coming of our Lord. It is the observation of a laâ—t great Divine now with God At this day the world is coming to the last fit of madnesse against Christ And wherein lies this last fit of the worlds madnesse against Christ but in mens endeavors to banish out of the World al thoughts of the coming of the Day of God as 2 Pet. 3.3.4 And oh what sad mater of Lamentation is it to thinke how far many Professors sal under this condemnation Alas how few understand what this means to look for and hasten to the coming of the day of God Where is the awakened soul that stands on his watch tower looking forth towards the coming of his Lord when was it that you had any lively heart-affecting views of that great day Doth it not give us a dreadful prognostic that some astonishing Jugement is at the dore because men so little expect the great day of Jugement at the coming of our Lord Has it not ever been a sad presage of some impendent Jugements if not ruine to a professing people when they have banisht from their hearts al serious thoughts of future Jugement as Lam. 1.9 O that professors would daily be humbled for and lament over this sin their not daily looking for and hastening to the coming of the day of God! 2. Our subject affords us also mater of Caution Advice and Counsel to professors and that chiefly in four particulars 1. That they beware of a carnally secure sleepy and loitering spirit in their Christian Race O! what a contradiction is a sleepy Christian to the Religion he professeth How near akin is a sleepy Christian to a dead hypocrite It s true the Hypocrites spiritual death is a total privation of al principles of life but doth not carnal securitie bring a suspension of the Acts of life even in a real Christian O! beware of carnal securitie after great peace and comforts whether inward or outward How doth carnal securitie creep insensibly on most professors first or last And what a danger are such in of dosing their peace exercices of Grace and Communion with Christ Remember carnal securitie comes not alone and when it comes it exposeth you to the violent incursion of every Tentation and that which is worst of al it binds up al your spiritual senses and Faculties so that you can neither look for nor hasten unto the coming of the day of God O! fear the terrors of the Lord at that great day How are the Consciences of most men bound up with chains of securitie so that they cannot see or fear their miserie before they feel it 2. Be advised also not to expect or desire much Rest in this Life Remember it is inconsistent with your present state to have your Rest here because you are now in your Motion and Race towards your approching Lord. The Saints triumph here lies in conflicts against sin and tentation his Rest in a life of faith under troubles He that expects other Rest here wil find the greater troubles and disappointment And this also know that the Hopes which a believer has under al his troubles of a Rest at the coming of his Lord are much better than al the present enjoyments of others Expectation of Rest here is a great bar to our looking for the coming of our Lord. 3. Beware of secret heart-back slidings from Christ For these are most opposite to our looking for and hastening to the coming of the Day of God It was the saying of an holy eminent Divine now in Glorie Thinke on this speech when you see me dead that of al Churches in the World the Lord Jesus carries a most Jealous eye over these for whom he hath done such great things and I know it he taketh exceding il your secret wantonnesses and whoredomes of heart 4. Take heed of a formal remisse sleight spirit in private duties or public Ordinances For hereby you lose your communion with Christ and so by consequence your looking for and hastening to the coming of the Day of God 3. Here is also mater of Heart-examination 1. Whether we look for the coming of our Lord. Are our hearts taken off from gazing on the fading Glorie of this lower world Do we value althings as they refer unto the coming of the Day of God Are our souls drawen by the Glorie of that day as the Iron is by the Load-stone Do we by faith feed on the good things of that day What influence hath the expectation of this day on our Hearts and lives Are we made more holy and heavenly-minded hereby If it be thus with us then al is wel But if after al our awakened thoughts we are again grown secure carnal earthly-minded formal in duties proud and confident in our selves it is a black marque we look not
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.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
be of mighty use to make us sincere 8. Spiritual raised expectations of the coming of our Lord has an efficacious influence on heart-establishment in Grace The more established our hearts are in Grace the more Godly we are Plato Protag fol. 339. Arist Eth. l. 1. c. 11. The blind Philosophers could tel us that a man truely Godly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quadrate or foursquare man cast him which way you wil he stil finds a bottome And it is most certain that so far as we are Godly so far we are stable God is the most stable and immoveable Being and by how much the more any creature draws near to God either by ressemblance or actual communion by so much the stable and immoveable it wil be True Godlinesse implies a consistence of soul Grace is ballast or weight to the soul it poiseth and fixeth the heart a fickle wavering instable spirit never excels in Godlinesse This was Reubens case Gen. 49.4 Vnstable as water thou shalt not excel Inconstant instable spirits that fluctuate as the waves of the Sea have much filth and mud in them So Esa 57.20 But the wicked are like the troubled Sea when it cannot rest whose waters cast up mire and dirt Restlesse fluctuating spirits always cast up mire and dirt Firmitude and stabilitie in a Christian course is the beautie and glorie of Godlinesse whereas Ambulatorie moveable dispositions are usually a reproche thereto None so fit to receive Grace from God to act for God and to walk with God as hearts establisht in Grace and thence none so Godly as these Now dayly waiting for the coming of the day of God has a powerful influence on this heart-establishment in Grace There is a threefold establishment of heart which is much influenced by serious thoughts of our Lords second coming 1. Establishment of Jugement when the mind is united and fixed as to the Doctrine and truths of the Gospel What more inconstant and instable than the vain mind of of man What risings and fallings of Opinions are many instable minds subject unto Some minds are so inconstant as that nothing wil please them long they are stable and constant in nothing but Instabilitie and Inconstance They are indeed a mere Bethaven an house of vanitie Hos 4.15 Of such the Apostle speakes Heb. 13.9 Be not carried about with diverse and strange doctrines For it is a good thing the heart be establisht with Grace and not with meats By Grace here we may understand the doctrine of the Gospel as opposed to the legal ceremonies which many Judaising Christians too much doted on Ay but now how might they get their minds established in the Grace of the Gospel that he lays down v. 13 14. Let us go forth to him without the campe bearing his reproche For we have no continuing Citie but seek one to come Oh! saith Paul would men but go forth and meet their approching Lord what an influence would it have to fixe their minds in the Grace of the Gospel Thus Paul to the Colossians Col. 1.23 If ye continune in the faith grounded and setled and be not moved away from the hope of the Gospel This later has a causal influence on the former The hope of the Gospel which refers to the coming of our Lord is a soverain means to keep the heart grounded and setled in the faith Thus also 2 Thes 2.1 2 Thes 2.1 Now we beseech you brethren by the coming of our Lord Jesus Christ and by the gathering together to him 2. That ye be not soon shaken in mind or be troubled neither by Spirit nor by word nor by letter as from us as that the day of Christ is at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may have a double version 1. If we interpret it according to our translation by the coming c. then it is evidently brought in as an argument or motive strongly inducing them not to be soon shaken in mind 2. But yet others Flaâ—ius Illyr'cus Glassius and that not without good probabilitie render it concerning the coming c. and so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes denoting the object mater If we take it in this last sense then we may give the words this paraphrase Concerning the coming of our Lord I beseech you brethren be not soon shaken in mind or troubled as if it were at hand for grant it were so as it is not yet it should be so far from shaking your minds as that it ought to fixe and compose them So that take the words in either sense we may look upon the coming of Christ to be urged by Paul as a means to compose their minds though in the first sense the argument is more strong and binding 2. Serious expectations of Christs coming have a soverain Influence on the establishment of our heart and ways in our Christian race The more stable and fixed our hearts are in our Christian obedience the more Godly we are As a square figure is immoveable in every posture so ought a Godly man to be in the whole of his Christian race Our hearts and workes are so far Godly as they answer to Gods stabilitie and equalitie For Grace infuseth a Strength and Vigor into the soul whereby our ways are rendred stable and uniforme And oh what an efficacious Influence hath the lively view of our Lords coming hereon There are two main springs of heart-establishment in our Christian race and both are greatly influenced by serious thoughts of the coming of our Lord. The first great spring of heart-establishment is the constant keeping a single end in our eye For he that has a double end in his eye wil also have a double instable motion Jam. 1.8 So Jam. 1.8 A double minded man is instable in al his wayes Now serious thoughts of our Lords coming keep a single end alwayes in our eye Thus Paul 1 Cor. 9.26 I therefore so run 1 Cor. 9.26 not as uncertainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. not unadvisedly with a blind impetus without regard to our end So Chrysostome What means not uncertainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost They say looking to a certain end not in vain c. The metaphor is taken from men that run in a race who have the Goal and Crown ever in their eye which keeps them stable and active in their race Paul had his Lords coming and the Crown of Glorie then to be reveled ever in his eye and that made him stable in his race Again another cause of stabilitie in our race is a strait way This follows on the former for a strait single end brings a strait single way and as both greatly conduce to stabilitie So are they promoted by serious expectations of our Lords coming Thus Paul in his exhortation to Timothy 1 Tim. 6.12 14. 1 Tim. 6.12 Fight the good fight of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contend in the Agonie of faith It s a metaphor
from such as contended in running the race and it implies a continued uninterrupted motion in our Christian race Thence he addes lay hold on eternal life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehend catch at This alludes to the posture of racers who when they came near the Goal gave a spring forward and catcht at the Crown which lay on the top of the Goal which is expressed Phil. 3.13 by reaching forth unto those things which are before Thus Paul exhorts Timothy unto a strait stable course and motion in his Christian race Ay but what argument doth he urge to enforce this exhortation Surely his main argument is drawen from the coming of our Lord. So v. 13. I give thee charge in the sight of God who quickeneth althings i. e. at the second coming of our Lord by the resurrection c. Again v. 14. That thou keep this commandement without spot unrebukeable until the appearing of our Lord Jesus Christ The appearing of our Lord Jesus Christ is here brought in not only as a period or terme but also as a motive of Timothies keeping this great commandement Oh! what a powerful influence would this have to keep professors strait and stable in their Christian race would they but alwayes eye the coming of our Lord and that Crown of Glorie laid up for such as overcome This Paul assures us was that which influenced his heart in his Christian race 2 Tim. 4.7 I have fought a good fight I have finished my course I have kept the faith i. e. I have walked in an equal stable fixed course of faith and Godlinesse And what was it that engaged him hereto but the expectation of Christs appearing v. 8 3. Lively expectations of Christs coming is very influential on heart-establishment as to suffering it establisheth the heart not only in active obedience to Gods Wil of precept but also in passive as to his wil of providence And herein indeed much of Godlinesse doth consist For who more Godly than he whose heart is establisht in suffering as wel as doing the wil of God and what hath more powerful influence hereon than fiducial expectations of Christs second coming Thus Jam. 5.8 Be ye also patient stablish your hearts for the coming of your Lord draweth nigh The length of sufferings usually breeds impatience under them But then a consideration that the coming of our Lord draweth nigh is a most prevalent means to establish the heart under them 9. Raised expectations of our Lords coming have a very soverain influence on a Christian's growth in Grace He is a Godly man in truth who sets no bounds or mesures to his Grace but aims at a kind of Infinitie therein It s a black marque that mens Grace is not sincere if they stint or limit themselves as to the mesure thereof Christians should specially in these evangelic days aim at the highest raisures and procedures in Grace Much Grace brings much strength much peace much communion with and much service for God The more extensive and intensive your Grace is the more Godly you are What 's the reason why so many professors can do or suffer so little for God have so little beautie and glorie on their lives but because they have so little of Grace in their hearts Now what more prevalent and efficacious to make Christians thrive in Grace than spiritual and affectionate expectations of our coming Lord Thus in our text 2 Pet. 3.11 12. v. 11. What manner of persons ought ye to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh! What an eminence in Grace ought ye to aim at what transcendent excellent frames should ye endeavor after how heavenly-minded and affectionate towards God how spiritual and serious ought ye to be in al your conversation why so why because al these things here below must be dissolved Ay but might they object how may we get to such excellent raisures in Grace That he addes in what follows v. 12. looking for and hastening unto the coming of the day of God This seems to be brought in as that which would have a very great causal influence on growth in Godlinesse Alas how comes it to passe that professors in this day are so low and poor in Grace Whence is it that we come so far short of former Christians as to growth in Grace and Godlinesse Is not this the true reason because we come short in our expectations of our Lords second coming It s true we seem much higher than the professors of former ages as to puritie of Worship Doctrine and Discipline ay but are we not much lower than they as to puritie of heart and life And why but because we have not those lively expectations of that great day which their hearts were possessed withal How comes it to passe that our spiritual Fervors and heats are not more proportionable to our Lights but because oâ—r lights are not more proportionable to the coming of the day of God Oh! what an high value would men put on Grace with a low value on althings else did they but daily expect the coming of their Lord Surely nothing doth more raise the price of Grace than raised expectations of that glorious day and there is good reason why because nothing wil stand us in stead at that great day but Grace What would the foolish Virgins give for the oil of Grace when they hear the rumor of the Bridegrooms approche Mat. 25.8 And what would the man invited to the mariage feast give for a wedding garment of Grace when he stands at the dore and receives a repulse How would the mercat of Grace rise and with what industrie would Saints seek after the highest raisures thereof did they but seriously wait for the coming of their Lord For a Saint has this principle fixed in his heart that he can never look Christ in the face with comfort without Grace in his heart and the more Grace the more boldnesse in that day 10. Lively expectations of our Lords second coming have an efficacious Influence on the right ordering of our hearts and lives wherein much of the life and power of Godlinesse doth consist For what is Godlinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piato Protag 3. sol 326. but an Harmonie or right Order of heart and life The poor Philosopher could informe us that The whole life of man should consist of Harmonie and Vniformitie and that al virtue and libertie consists in this harmonie of soul and life Virtue implies a decorum and good order and that is ever best which is most harmonious Al sin is attended with confusion and disorder but al Graces have an Amitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stob. ex Polo Pythag and harmonie among themselves Righteousnesse saith the Pythagorean is the Harmonie and Peace of the whole soul like unto the concent of music And the more harmonious the soul is the more peace and lesse trouble it has For God who is the Author of peace dwels not in Babylon i. e. Confusion
and sins This was the ground of the Apostles consolation to the afflicted Thessalonians who lived under the crosse al their days 1 Thes 4.16 17 18. v. 16 17. he gives them a lively Image or description of the coming of our Lord and then concludes v. 18. wherefore comfort one another with these words O! what a spring of consolation is here If thou art much acquainted with such thoughts I dare say thou canst be no stranger to true comfort Oh! how much comfort might Saints enjoy amidst al their crosses would they but feed and refresh their hearts with frequent expectations of their Lords second coming Do not the purest and best consolations come in this way Thus Paul comforts the same Thessalonians 2 Thes 1.7 And to you who are troubled rest with us when the Lord Jesus shal be reveled from Heaven with his mighty Angels He stil makes this the ground of his consolation to those afflicted Saints namely the Revelation of our Lord from Heaven 6. Another vital branch of the life of faith consists in dependence on Christ for actual Grace in al conditions and duties either of active or passive obedience wherein also much of the life and power of Godlinesse doth consist A Godly man is the most passive dependent creature in the World He can neither do nor suffer any thing as a Godly man without absolute immediate and total dependence on Christ by faith And what more effectually promotes such an absolute dependence on Christ than serious expectation of our Lords approche How powerfully is the soul drawen to depend on Christ for al Grace by a spiritual view of his glorious appearence who more dependent on Christ than such who live daily in the expectation of his returne A believing soul that has a spiritual constant regard to the coming of his Lord sees al fulnesse of Grace in him and al emtinesse in himself What makes men more negligent in taking hold of Grace when offered than putting far from them the coming of their Lord How comes it to passe that proud man affecteth to be self-sufficient as God but because he considers not the exact jugement which wil follow on the coming of our Lord He that eyeth that great day seeth a necessitie of putting al his stock and treasure in Christs hands The same faith that draweth forth the soul to regard the coming of his Lord draweth divine Influences from him in order to a provision for that day as Joh. 15.5 He that abideth in me c. 7. The last part of the life of faith is patiently to wait for the reward of al our services and sufferings And is not this also greatly promoted by spiritual expectations of our Lords approche 1. This as to service is evident from Heb. 10.35 Cast not away therefore your confidence which hath great recompence of reward 36. For ye have need of patience that after ye have done the wil of God ye might receive the promisse i. e. the thing promissed Now what argument doth the Author use to excite them unto a fiducial waiting for the recompence of reward That follows v. 37. For yet a little while and he that shal come wil come and wil not tarry Here lies the force of his exhortation even in the speedy returne of our Lord. 2. So also as to sufferings what made Moses so patiently to wait for the recompence of reward but his seeing him who is invisible Heb. 11.26 27 i. e. Our Lord who wil come to judge both the quick and dead 13. Raised expectations of our Lords coming have also a prevalent Influence on Assurance which is a great spring of Godlinesse The more Assurance Saints have the more Godly usually they are For the sense of Gods love to them is mostessicacious to draw forth their love and obedience unto God To be sure that Christ is ours makes us to do and suffer the most for Christ Apprehended love is more powerful than apprehended wrath to keep the soul in ways of dutie The more the heart is assured of an Interest in Christ the more the Interest of Christ prevails in the heart and life Assurance of being in a state of Grace enlargeth the heart to receive much Grace from Christ Such a powerful Influence has Assurance on Godlinesse And O! what a soverain Influence has raised expectations of our Lords approche on Assurance Such thoughts have a twofold Influence on Assurance 1. By way of motive as they presse and provoke the heart to labor after assurance I no way dout sirs but were our hearts possest with daily and fresh apprehensions of Christs second coming to jugement we could not content our selves in such doutful peradventures about our state as now we take up with A soul that lies under deep expectations of Christs second coming wil thus reason in himself What! wil my Lord ere long come to jugement and must I then appear before him in my native colors Oh! what may I do then to be assured of an interest in his favor what more effectual to put men upon heart-examination than such a constant minding of our Lords approche to Jugement Thus Paul 1 Cor. 3.13 tels us that every mans worke shal be tried by fire in that day which is a strong argument to put us on the examination of our heart and workes in order to assurance 2. Actual fixed thoughts of Christs coming have a great Influence on Assurance by way of real evidence They are not only a motive but substantial ground to bottome assurance on what better note or signe of the sinceritie of thy Grace can there be than a fiducial chearful looking for and hastening to the coming of the day of God Be sure an hypocrite fears nothing more nothing strikes a greater dampe on his spirit than the apprehensions of Christs second coming because then al his rottennesse and hypocrisie shal be discovered I dare pronounce that person a Saint who can in good earnest desire and with a wel-grounded confidence expect the second coming of Christ to jugement Yea this is a signe not only of sinceritie but also of an eminence in Grace and therefore a substantial evidence and bottome for Assurance 14. Serious thoughts of the coming of Christ have a forcible influence on the carrying on and improvement of friendship with God in Christ The ancient Glossarie interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Godly man by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophiles a friend of God And indeed the Scripture seemeth to place much of the spirit and power of Godlinesse in friendship with God For look as friendship bends it self to serve please and conforme unto its friend so Godlinesse to serve please and conforme unto God Now what more effectual to maintain and improve friendship with God in Christ than lively expectations of our Lords approche 1. One part of friendship consisteth in Ressemblance of and conformitie unto our friend when mens principles dispositions ends humors conversation and manner of life is one
〈◊〉 〈◊〉 Dâ—f Plat. Dixerunt Stoici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—avor on our sanctifying Gods name in Worship wherein much of the power of Godlinesse doth consist So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its primary notion signifies one that Worships God aright and so it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus according to the Platonist Godlinesse is a facultie of worshipping God and so the Stoics said That Godlinesse was a Science of Worship due to the Gods Whence a Godly man was among the Grecians one that ministred unto or worshipped God And indeed that a main fundamental part of Godlinesse consisteth in the sanctifying Gods name in Worship is most evident because al pretenders to Godlinesse do mostly concerne themselves about maters of worship And the serious Jansenist S. Cyran assures us That the least points in worship are of greatest consequence Whence there is nothing more opposed by Satan than Divine Worship which sufficiently evinceth that the chief of Godlinesse consisteth therein Now nothing hath a greater influence on the sanctifying Gods name in worship than serious expectations of our Lords second coming 1. We sanctifie Gods name in Worship when we abase our selves and advance his name therein Al eminence is worshipt by an humble reverence and submission Hence humble spirits are ever the fitest subjects for devotion Now none raise God higher in their hearts and depresse themselves lower than such as daily expect the coming of their Lord. Oh! with what an humble reverence and tremblement of heart do such worship God 2. Again we sanctifie Gods name in worship when we worship him in spirit and in truth A worship that hath not an inward root and spring in the heart deserves no better name than superstition Our Lord tels us John 4.23 The true worshippers are those that worship the father in Spirit and in truth Formal devotion is but a kind of irreligion Such duties are the devils galleries not Christs none worship God in truth but such as worship him in Spirit And who worship God in spirit and truth more than such as daily expect the coming of their Lord Oh! what a reverent and high estime have such of God when they draw nigh to him How do they adore the Grandeurs of God 3. Moreover they sanctifie the name of God who watch their hearts and keep out vain thoughts and terrene Affections whiles they are in the worship of God This is termed Eccles 5.1 Eccles 5.1 Keep thy foot when thou goest to the house of God This seems to allude to the custome of discalceation or putting off their Shoes used both by the Jews and Gentiles in going to the place of worship which I presume had its rise from that command of God to Moses Exod. 3.5 Put off thy Shoes from off thy feet for the place whereon thou standest is holy ground Hence that Symbol of Pythagoras worship and Sacrifice with thy Shoes off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep look to observe watch narrowly Thy foot i. e. thy Thoughts thine Affections thy whole soul and man It s the manner of the Scripture under one single Gesture or Act to signifie the whole worship represented thereby So that the sense is keep an accurate and curious observation of thy soul when thou engagest in the worship of God And oh how exact and accurate in keeping their hearts are such as daily expect their Lords approche 4. Lastly they sanctifie the name of God in Ordinances and Worship who are unsatisfied til they have acquired the gain and benefit of Ordinances In al worship one that sanctifies the name of God is carried above the act of worship unto Christ And surely none mind and taste more of Christ in ordinances than such as daily look for and hasten to his second coming Oh! what a ful draught do such drinke of the satisfying sweetnesses of Christ in duties Thus Psal 22.26 Psal 22 26. The meek shal eat and be satisfied By eating here is chiefly to be understood a feeding on a Crucified Christ This is evident both from the title and main subject of the Psalme The Title Aijeleth Shaar signifies the Hind or Hart of the morning i. e. the Hind which is hunted and killed in the morning So v. 16. That Christ is this hunted Hind is evident from v. 1 8 18. which are applyed to Christ Mat. 27.46 35 43. Christs Crucifixion extends to v. 22. where begins a prophetic triumphe over al his sufferings v. 26. is a solemne invitation made by Christ to believers to come and feast with him on the benefits of his death and passion and the manner of speech is taken from the custome of those times in which those who had been delivered out of great dangers were wont to celebrate the same by Sacrifices and public feasts The meck i. e. the humble broken-hearted believer Shal eat i. e. feed on my death and passion my bodie and bloud with al the benefits thereof And be satisfied i. e. find a satisfying sweetnesse therein So far as the thirst of total indigence shal be quenched albeit not their thirst of fruition Ay but what must the meek do that so they may feed on and be satisfied in a crucified Christ why they must seek him so it follows They shal praise the Lord that seek him i. e. seek him in every Ordinance specially in the Lords Supper Ay but how must they seek him They must seek him not only in his present influences but also by waiting for and hastening to his second coming Again with what a spiritual fervor and holy violence do such prevail with God in Prayer What a rich trade do they drive for heaven How diligent attentive and affectionate are they in hearing the Word How are their minds illuminated their hearts quickened their affections warmed their Resolutions strengthened and their whole souls enlarged fixed and elevated in Meditation So great is the influence which the lively expectation of Christs second coming has on the sanctifying Gods name in Worship and al the parts thereof 16. Serious expectations of our Lords approche have a prevalent Influence on walking with God which is another great and essential part of Godlinesse By walking with God I understand communion with God not only in Acts of Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor but also in the whole of our conversation And such is a Godly man indeed Thus among the Grecians a Godly man was one that conversed much or had communion with the Gods Whence the more devote among the Heathens had their Lectisternia or Beds Of these Lectisternia see Court Gent. part 1. B. 2. c. 9. sect 10. exhibited in their Temples on which they pretended to feast and hold communion with their Gods O! what a rare instance of Godlinesse is he that has communion with God not only in acts of immediate Worship but also in the whole of his conversation Many Christians enjoy at times
the fruit of his doing So 2 Cor. 5.10 For we must al appear before the Jugement seat of Christ as they who pleaded their own or other mens cause were wont to stand in an open place before the Judge that every one may receive the things done in his bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the things due to his bodie or person according to that he hath done whether it be good or bad i. e. proportionably to his actions and manner of life according to the formal nature of justice which consists in giving every one his own Thus also Gal. 6.7 Gal. 6.7 Be not deceived God is not mocqued For whatsoever a man sowes that shal he also reap Be not deceived i. e. deceive not your selves delude not your own souls by fallacious fond presumtions and conceits God is not mocqued c. Should carnal secure sinners who sow to the flesh reap life everlasting how would God be derided and mocqued by them But the holy God wil not be mocqued They that sow tares must not expect to reap wheat Such as sow to the flesh shal reap wrath and damnation Again should not God recompense to his people according to their workes and sufferings God would be also mocqued by wicked men in that al the workes of his troubled Saints were in vain But Paul tels us 1 Cor. 15.58 that their labor is not in vain which he expounds 1 Cor. 3.8 every man shal receive his own reward according to his own labor By which it is most evident that Christ wil at last day recompense to every man according to his workes Neither doth this at al make for merit or Justification by works as the Papists would needs persuade us For 1. The Reward which God confers on believers is not For but According to their good workes It is Rom. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to not for his deeds Good works are not the meritorious cause but the evidence by which God mesures their evangelic sinceritie and perfection It is impossible for a creature to merit any thing in a proper sense because there can be no mutual obligation betwixt the creature and the Creator or any thing given to God which bears proportion with the good things of eternal life which he confers on us Indeed were our good workes perfect yet they could purchase nothing from God by way of merit because they are but the fruit of his own Grace neither do we give unto God but what is his due But alas the best workes under Heaven are so far from meriting any good from God as that by reason of their sinfulnesse they demerit wrath and damnation Hence 2. The Recompence which God gives unto believers according to their good workes is properly a Gift and metaphoricly only a Reward Al the proportion or regard which our good workes have to the reward given according thereunto flowes merely from the evangelic constitution and promisse not from any inherent worthe in the workes themselves So that although it be a day of Jugement yet it is also a day of Grace as to the rewards given to believers There is not more of justice than of free-grace in the rewards distributed So Rom. 6.23 But the gift of God is eternal life 3. Albeit Christ allows a place to workes in the last Jugement yet he wil not allow them the least place or mention in our present justification thereby to exclude al boasting as Rom. 3.27 There wil be no danger of boasting in the believers being judged according to his workes because his good workes are produced not as the principal ground of his acceptance but only as an evidence of his sinceritie and evangelic perfection As faith is the federal Instrument that justifies his person so good workes are produced in the last jugement as that which wil justifie his faith and Gods former justification of him before the world Jam. 2.12 So Jam. 2.12 so speake ye and so do as they that shal be judged by the law of libertie The law of libertie by which men shal be judged at last day is the Moral Law Evangelised which shal judge not according to the rigor of the first Covenant but according to the Evangelic constitution of the New Covenant which accepts faith and sinceritie in lieu of perfect obedience 4. In the last jugement Christ wil procede even with believers according to their workes because then they are to be compared with wicked men For to vindicate the equitie of Gods procedings with the wicked it is necessary that the Evangelic obedience of believers be brought forth in jugement which wil stop the mouths of al ungodly men and vindicate Christ from that false Imputation of having respect to mens persons as Rom. 2.11 But now in the present justification of believers the comparison is not with unbelievers but they are compared with themselves and the law of God that so seeing the Imperfection and pollution of their best workes they may abandon themselves their own righteousnesses and sufficiences and flie to Christ for refuge So that should good workes have the least room here the whole design of Justification by Christs righteousnesse would be frustated and made void Now this being made evident that Christ at his second coming wil judge al men according to their workes the consideration hereof cannot but have a prevalent influence on al such as by faith look for and hasten to the coming of the Day of God I shal only adde one text which indeed should worke a dread and terror in us al namely Mat. 12.36 37. Mat. 12.36 27. But I say unto you That every idle word that men shal speak they shal give account thereof in the day of Jugement For by thy words thou shalt be justified and by thy words thou shalt be condemned By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idle word we must understand 1. Every emty vain word that hath not its due soliditie mesure and weight 2. Every unprofitable word which has not some conducence and tendence to the honor and glorie of God 3. The whole conversation For if we are to give an account of every idle word then surely by a paritie of reason of al other parts of our conversation And oh what a weighty consideration is this to al those who wait for the coming of their Lord to labor after al manner of holy conversation and Godlinesse What! saith such an expectant soul doth my judge stand at the dore as Jam. 5.9 and must I shortly render an account to him of every idle word O! then hat an essential obligation do I lie under to labor after al manner of righteousnesse and holinesse So much for Christs general relation to al as Judge 2. If we consider Christs special mediatorie Relations to Saints these cannot but be exceding influential on such as by faith daily look for and hasten to the coming of the day of God Christ out of his rich free and condescendent love has brought
day of God Do not most mens lives speak what contradictions they are to their profession 4. This also teacheth us How much it is below the spirit and profession of a Christian to terminate and bound his Thoughts Desires and Hopes by things of Time Alas how soon wil time eat us out of this poor Cottage we now inhabit in What folie is it to make our Inne our home our Hospital our Paradise What shal we be the poorer at the coming of our Lord for the want of those worme-eaten Gods those masqued Idols those glittering nothings which the degenerate Sons of Adam do now so much Idolise Doth not our great Lord instruct us that the way to Heaven is narrow and the gate strait yea That it is easier for a Camel to go through the eye of a needle than for a rich man to enter into the Kingdome of God Mat. 19.24 The Camel hath a bunched back and therefore cannot easily enter into a strait gate O! how impossible is it for Professors to enter into the strait gate of Heaven with any bunch of times Idols Believe it beloved Idols and we can never go to Heaven together there is no room for such false Gods How comes it to passe then that we are so unwilling to part with our burdens why should we dote on the Gods of time what a shame is it for us to take up with any thing short of our Lord O! what a great kindnesse and rich favor is it for our Lord to snatch from us any eye-pleasing Idols which hinder our looking for and hastening to his second coming 5. Infer likewise hence That the grand difference between sincere Christians and secret Hypocrites consists in the regard they both have to the coming of the Day of God How far have many close Hypocrites gone in the knowlege profession and practice of Christianitie What a broad and dazling light has there shone on their minds what deep convictions of sin yea and wounds of Conscience for sin have they layen under Have not some also had many affectionate workings of heart towards Christ his Ordinances ways people yea and his crosse also And O! what a seeming conformitie have they given to the Laws of Christ And yet after al this â—o how soon have al their Convictions Affections and seeming Godlinesse sunke down into an earthly worldly Spirit or at best into a mere emty secure formal profession And whence springs the bitter root of such a prodigious Apostasie but from this that they never had a real spiritual single pure fixed eye of faith to look for the coming of the day of God Is not this fully exemplified in the foolish Virgins who are generally thought to refer to these last days So Mat. 25.3 They that were foolish took their â—ampes and took no oyl with them May we â—ot wel understand by oyl an eye of faith which enlightens the soul and enables it to look for and hasten to the coming of its Lord It s true the Wise Virgins as wel as the Foolish had their slumbering fits while the Bridegroom tarried as v. 5. but yet they had eyes in their heads they had the Oyl of a Divine habitual faith which kept them under an habitual Vigilance albeit they wanted actual for some time And herein the meanest believer excels the most shining hypocrite that notwithstanding some short slumbers he may be overtaken with yet he stil has an habitual radical eye of faith which more or lesse has regard to the coming of the day of God Whereas the most glorious hypocrite has no Oyl in his Vessel no saving habitual light and therefore he lies in a dead sleep without any fiducial regard to the coming of the day of God 6. This instructs us also That then and only then the Crosse of Christ triumphes in the hearts of Believers over sin Satan and the World when the soul is brought unto this Divine Life of faith always to look for and hasten to the coming of the day of God What was it that made our great Lord even on the Crosse to triumph over the Crosse but the prevision of his Victorie over Death by Death itself So in like manner what makes the Crosse of Christ triumphant in the hearts of Believers but their faith looking through al their sufferings to the coming of the Day of God and the complete Victorie they shal then obtain over al enemies and crosses O! how much pleasure and how little pain have they in fighting against Sin and Tentation who daily expect and hope for the coming of their Lord what makes the Lambes followers overcome by dying but the fiducial hopes they have of their Lords Approche How comes it to passe that the Saints rejoice in their povertie and are poor in their Riches but that they by faith do behold their coming Lord Doth not the Believer who looks for the Approche of his Lord look on al his evils as passing and on al his good things hoped for as coming towards him And O! what a triumphe doth the Crosse of Christ gain hereby in his heart What an happinesse is it to him to be unhappy for a little time that so he may be happy for ever with his Lord What Riches is it to him to be poor for a little time How much Libertie doth he find in the slaverie of Time What a little Heaven doth he find stamped on his temporary Hel How many blessings on the curses of men and why but because he expects the coming of his Lord 7. Lastly Hence learne how greatly it does concerne us al to entertain our hearts continually with such serious thoughts and lively expectations of Christs second coming It has been in part discovered what influence such thoughts have upon our present and everlasting condition O! then how should this provoke us al to keep up such serious fresh and lively thoughts of Christs second coming Alas what is it that makes the most of men so sotishly ignorant of God so sensual and brutish in their enjoyments so carelesse and regardlesse of Heaven and Glorie so secure and supine under al the threatnings of the Law Hel and everlasting displeasure Is it not this that men put far from them the evil day they never have a serious thought of the second coming of Christ to jugement Surely sirs would we but be serious in the consideration of this great day what a strange alteration should we find in mens lives would the voluptuous glutton in the midst of al his dainties but take up a serious thought of Christs second coming how soon would he turne his feasting into fasting and prayer would the swinish drunkard in the midst of al his caresses seriously consider that the Lord is coming and wil ere long cal him to jugement for al his bruitish wickednesse surely every draught he drinkes would be but as gal and wormewood to his taste So for the profane Swearer and Blasphemer of the name of God would he but
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