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
he or O! how happy is he What a rare servant is he Our blessed Lord useth this forme of speech to shew how rare and excellent such faithful and prudent servants were Thence he concludes v. 46. Blessed is that servant whom his Lord when he cometh shal find so doing As if he had said He is a faithful and blessed servant indeed who thus watcheth al opportunities of service Now al this is but the effect of serious expectations of Christs second coming 12. Daily and fiducial expectations of Christs second coming are greatly prevalent to wind up the Soul to a Life of faith which is a main spring and essential part of Godlinesse For what is Godlinesse but a dissolving or melting the wil of man into the wil of God And how is this brought about but by faith which bends the human wil to a correspondence with and conformitie to the divine wil He is the Godly man indeed to whom God is althings and the creature nothing who admires nothing but God who makes God the first principe of his Dependence and the last end in point of fruition And are not these the proper issues of faith And what more effectual to worke the heart to such an active faith than fixed and raised expectations of the coming of our Lord The Life of faith hath seven main venes or branches which are al animated or spirited by believing views of our Lords approche 1. A main part of the life of faith consists in the realising of those good things hoped for So Heb. 11.1 Faith is the substance or subsistence of things hoped for and evidence of things not seen i. e. Faith makes things future present things invisible visible And how is it that faith workes such wonders but by real views of the coming of our Lord Faith by fixing its eye on that glorious day gives the soul a spiritual real view of al those coming glories which attend and follow that day 2. Another branch of the life of faith consists in those prelibations and foretastes of approching Glories which believers at times are made partakers of And what more efficacious to animate this part of the life of faith than lively views of our Lords near approche Thus Ephes 1.13 In whom â—lso after that ye believed ye were sealed with the holy spirit of promisse 14. Which is the earnest of our inheritance until the redemtion of the purchased possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dum in libertatem vindicemur Bez. ' til we are brought into a state of complete libertie The believing views of our Lords approche give us some earnest and first fruits of this purchased possession as Rom. 8.23 which have the first fruits of the spirit 3. Much of the life of faith consists in spiritual groans after the dissolution of this sinful frail Tabernacle in order to a more complete union with our Lord. This follows on the former For they who have received some prelibations of approching glories cannot but long after a dissolution of this sinful state in order to a more intimate conjunction with their Lord. And whence springeth this but from serious expectations of our Lords approche So Rom. 8.23 Rom. 8.23 And not only they but our selves also which have the first fruits of the-Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemtion of our bodie Look as the Israelites in the Wildernesse having tasted off the clusters of Canaan longed after the ful possession of that goodly land O! say they when shal we set foot in Canaan So Paul having tasted of the first-fruits of Heavenly Canaan groans and longs after a dissolution in order to his more intimate conjunction with his Lord. And that which made him groan more earnestly was his waiting for the Adoption namely at the coming of our Lord. The like 2 Cor. 5.1 For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens Paul takes this for grant that if his bodie were once dissolved his soul should be housed with God he should meet his Lord. What follows hence v. 2. For in this we groan earnestly desiring to be clothed upon with our house which is from Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In or for this we groan That which made him groan after a dissolution of his bodie was the union of his soul with his absent Lord as ver 5 6. 4. Another part of the lise of faith consists in an holy resignation to the wil of God in althings Herein also much of the life and power of Godlinesse doth consist And what more powerful to breed such a resignation to the wil of God than lively expectations of our coming Lord O! how gladly would such have Christ to dispose of al their affairs What content can they take in every condition God cals them unto If they meet with a darke providence how much do they persuade their hearts quietly to submit to the Divine wil therein Whence procede al our clamors and murmurs against the Divine wil but from some defect or neglect in waiting for Christs coming O! how patient and meek wil such be who continually expect their Lords approche So Jam. 5.7 Be patient therefore brethren unto the coming of the Lord Behold the husbandman waiteth for the precious fruit of the earth and hath long patience for it until he receive the early and the later rain The coming of the Lord is here brought in as the ground of Christian patience or submission to the wil of God v. 8. Be ye also patient stablish your hearts for the coming of the Lord draweth nigh 5. Again the life of faith consists much in the Art and Mysterie of bearing the Crosse which is much improved by serious thoughts of our Lords near Approche Lively expectations of Christs second coming take out the sting and poison of every Crosse and infuse a medicinal vertue into it O! how is the black crosse made beautiful the heavy crosse made easy and leight the sour bitter crosse made sweet by spiritual sights of our Lords approche Thus Act. 5.41 Act. 5.41 And they departed from the presence of the council rejoycing that they were counâ—â—â— worthy to suffer shame for his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were honored with dishonor or reproches for his name Here is a figure which they cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acute solie whereby things contrary are acutely and wisely conjoined They count their dishonors and Disgraces for the name of Christ great marques of honor and grace and why because they mesured al by the coming of the day of God What more soverain cordial can there be to revive the drooping despondent spirits of troubled Saints than saving heart-affecting views of their Lords approche And there is good reason for it because then the troubled Saint shal be freed from al his pressing fears burdens tentations
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
a fiducial looking for and hastening to the coming of the day of God 1. One main part of an holy conversation as to men consisteth in an irreprochable and blamelesse course of righteousnesse when Christians fil up every Relation Capacitie Condition Opportunitie and dutie God entrusts them with when men performe the duties of their place in their proper place Such Christians do by their Actions demonstrate the truth of their principles and profession Their deeds as wel as their words are a good Apologie for what they professe and when men cannot judge concerning their principles yet they may and do judge of their holy practice and conversation Now what more efficacious to produce such an irreprochable and righteous conversation than serious expectations of our Lords approche This made Paul so conscientious and exact in his conversation towards al men Act. 24.15 Act. 24.15 16. And have hope towards God which they themselves also allow that there shal be a resurrection of the dead both of the just and unjust Paul here makes an Apologie for himself against the false imputations of the Pharisees and he bottomes al upon a principle allowed by them namely that there should be a resurrection of the just and unjust And what doth h◠collect hence v. 16. And herein do I exercise my self to have always a conscience void of offence towards God and towards men Herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc i.e. by reason of this Confidence touching the Resurrection at the coming of our Lord Paul did exercise himself in al conscientious regard towards God and men This is the life of al pietie towards God the nerves of al commun justice towards men and sobrictie towards our selves Thus Tit. 2.12 Tit. 2.12 13. That we should live soberly i.e. in reference to our selves righteously which refers to others and godly which respecteth God And al this is grounded on v. 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ 2. Another part of an holy conversation consists in Christian moderation towards al men which is the proper effect of Love A Christian should be most severe towards himself but exceding moderate as to others Our blessed Lord instructeth us both by his exemple and precept that there is not a more evident marque of a generous heroic spirit than in al humilitie and submission to condescend to the Infirmities of others by Christian moderation This moderation which is so essential to an holy conversation contains in it several Ingredients I shal only mention such as receive a peculiar Influence from a serious looking for and hastening to the coming of the day of God That daily expectation of our Lords approche has a very soverain influence on Christian moderation is evident from that exhortation of Paul Phil. 4.5 Philip. 4.5 Let your moderation be known unto al men the Lord is at hand Some among the Philippians were as it seems from Phil. 3.15 too tenacious and stiffe as to their own sentiments and opinions The Philippians were very affectionate Christians but wanted knowlege and jugement as it appears from Phil. 1.9 Their love was ardent but not so judicious as it ought to be and such affectionate Christians are most prone to excede in intemperate immoderate zele Hence Paul here exhorts them to Moderation not only towards Christians but to al men and what argument doth he urge to induce them hereto That follows The Lord is at hand The grand motive from which he enforceth his exhortation is the coming of our Lord. But I descend to particulars 1. Serious expectation of the coming of our Lord hath a special efficace on moderation in Jugement and opinions It s no smal piece of Immoderation and Intemperance too commun among many professors to impose our own private Dogmes and opinions no way essential or fundamental to saving faith as a rule of faith on others This seems to have been the case of some among the Philippians whom Paul exhorts to moderation herein and that from this ground Phil. 3.15 if in any thing ye be otherwise minded God shal revele even this unto you And oh what a prevalence has a serious expectation of our Lords second coming to keep professors from the Imposition of their own persuasions as a rule of faith on others Such as daily look for this great day though they cannot follow yet they durst not by force lead or rule others perhaps they cannot embrace the sentiments of others yet they dare not impose their own as a rule of faith 2. Another piece of Christian moderation consists in Toleration or forbearance of others as to injuries done unto us Christian love is exceding meek and passive It can suffer much injurie without the least Reaction specially when it hath the coming of the day of God in its eye What makes men so vindictive and impatient under injuries received but putting far from them the approche of their Lord So Mat. 24.48 49. But and if that evil servant shal say in his heart my Lord delayeth his coming and shal begin to smite his fellow servants c. Here you see the cause why the evil servant smiteth his fellow servants is because he says in his heart my Lord delayeth his coming What made the rigorous servant so severe in exacting the hundred pence due from his fellow servant but a groundlesse persuasion that his Lord would not cal him to an account for the ten thousand Talents Mat. 18.32 c 3. Serious thoughts of our Lords approche are exceeding efficacious to keep men from uncharitable censures which is another part of Christian moderation wherein much of an holy conversation doth consist Oh! what a severe censorious spirit have many professors whiles they blame and censure others how justly do they fal under the blame and censure of uncharitable severitie Yea how rigid are some in their censures of other mens rigidnesses Yea are not many who are most indulgent as to their own fauts most severe in censuring the fauts of others And if their actions are good yet how prone are they to censure their Intentions And whence springeth this unchristian severitie but from a want of regard to the coming of our Lord This seems to have been the sin of the Corinthians which Paul cautions them against 1 Cor. 4.5 1 Cor. 4.5 Therefore judge nothing before the time until the Lord come who wil both bring to light the hidden things of darknesse and wil make manifest the counsels of the hearts The Corinthians were broken into many parties and each partie was prone to judge and censure the different partie Paul here gives check to these censorious humors and what argument doth he use surely no other than the coming of our Lord and that universal Jugement which would ensue thereon 4. Another piece of Christian moderation consists in freedome from secret Animosities grudges and envies against others Some professors are so intemperate and
sinners which render their looking for the coming of our Lord very efficacious 1. Al sinners have more or lesse some commun notions of a future state There are some notions of good and evil naturally implanted in mens Consciences as the notions of truth and falshood So Rom. 2.14 15 16. The Gentiles are said to be a Law unto themselves c. The Apostles proposition is universally true which argues they were not without some apprehensions of a future state which rewardeth the good and punisheth the evil 2. They have also a natural inbred remote Inclination towards future happinesse with an aversation as to approching miserie 3. These commun notions and inbred Inclinations are oft much heightened by the accesse of Evangelic Illuminations 4. The Spirit of Bondage frequently comes and addes much more light and heat unto natural and awakened Consciences 5. Yea sometimes unconverted sinners obtain a taste of the Heavenly gift and of the powers of the world to come as Heb. 6.4 5. Now these commun notions Inclinations and dispositions specially when they are al in conjunction cannot but have a powerful Influence on awakened sinners such as look for the coming of our Lord. Oh! what strange convulsions and horrors of Conscience have some fallen under what a seeming Crucifixion to the World and Mortification of lust have they attained unto How far have they gone in partial Reformation and Conformitie to the Laws of Christ Yea what commun tastes have they had of approching glories by virtue of these commun notions and Illuminations of the Spirit seconded with a serious expectation of their coming Lord This seems to have been the case of some illuminated Jews of whom we find mention Heb. 6.4 They had not only some natural notions but moreover commun illuminations and tastes of the Heavenly gift Yea they were made partakers of the Holy Ghost i. e. had some transient and commun touches some imperfect worke of sanctification Ay but whence sprang al this That follows v. 5. And have tasted the good word of God i.e. Evangelic tidings of salvation by Christ and the powers of the World to come i. e. the suavities of those good things that shal be reveled at the coming of our Lord. The sum of al seems this The Spirit of God wrought in them some great illuminations and discoveries of the coming of the day of God which gave them labial tastes of the Heavenly Gift and brought them under a great mesure of partial Reformation and Renovation of heart and life 2. The Saints have some peculiar principles and dispositions in them which render their looking for the coming of our Lord exceding influential 1. Believers have a Divine Nature which is suited unto the coming of the day of God and al those good things then to be enjoyed as 2 Pet. 1.4 And this makes the expectation of our Lords coming exceding efficacious There is no disposition so spiritually natural to the new creature as the continual looking for the coming of our Lord. Hence the daily exercice hereof cannot but be of great force for the improvement of al holy Conversation and Godlinesse Believers neither thinke nor speake nor act nor live as they ought longer then they mind the coming of their Lord. 2. Saints have a Spirit of Adoption dwelling in them which addes a prevalent Influence to the looking for the coming of their Lord. The Spirit of Adoption residing in Believers is an earnest of al those glorious enjoyments which shal be reveled at the coming of our Lord and oh what a soverain force doth their looking for the coming of the day of God receive hence for the improvement of al manner of Godlinesse and holy Conversation Thus Rom. 8.23 Our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for the Adoption The Spirit residing in believers as the principle of their life and Grace is not only the first fruits of approching Glorie but also a powerful spring which inclines the heart by ineffable groans to move towards our approching Lord whereby the heart is fortified and drawen forth in al manner of holy conversation and Godlinesse This Spirit of Adoption thus dwelling and acting in believers doth by lively views of our Lords coming worke up the heart to great elevations of Grace and holinesse 3. Saints have in them a principle of Divine saith which hath a great correspondence with and Influence on their looking for the coming of the day of God in order to an holy conversation and Godlinesse O! what an intimate cognation hath faith with the coming of our Lord and how much is Godlinesse improved by believing sights of that great day where ever we find any peculiar promisses made to a particular condition or frame of Spirit there faith when exercised on such promisses receives a peculiar Influence Now looking for the coming of the day of God hath many special promisses made to it which faith improves and draws influence from in order to a holy conversation and Godlinesse Thus 2 Tim. 4.8 Paul brings in the love of Christs appearing as the main condition of the Crown of Righteousnesse So Heb. 9.28 The looking for Christs coming is made the condition of his appearing the second time without sin unto salvation And in the general I do not find any one frame of spirit which has more peculiar promisses made to it than this of looking for and hastening to the coming of our Lord. Now then faith finding on record such special promisses made to this looking for our Lords approche hence it derives special Motives and Influences whereby it is much raised quickened and fortified in the prosecution of al manner of holy conversation and Godlinesse Special promisses entitle us unto special privileges blessings and Influences upon the performance of the condition annexed to them And the main worke of faith is to sucke and draw forth the juice and marrow of these promisses in order to the Divine life 4. A Saint has a strong Bent of heart with a great quantitie of spiritual Affections which are al suited to the coming of the day of God and being exercised thereon draw thence soverain Influences for the promoting of an holy Conversation and Godlinesse What more agreable to the Saints desires than the coming of their absent Lord how are their hopes solaced herein what a vehement Indignation and Antipathie have they against al that may hinder their Lords approche How much is their spiritual joy satisfied herein What an holy fear have they of themselves lest they should be found short in that day Now these Affections thus exercised on our Lords second coming draw down powerful Influences for the promoting of al manner of Godlinesse When Divine Affections are in conjunction with the coming of the day of God what strange and efficacious Influences procede thence for the begetting and encreasing al manner of holy Coversation and Godlinesse How holy how Heavenly minded are such Christians I should
some great Divines incline to the later namely that it shal be only a Purgation and Refinement yet most terrible to the sinful World Oh! what prodigious universal devouring flames wil these be Alas how wistly wil the sensual sinner then look when al his terrene pleasures shal be snatched away by those mercilesse flames What wil the luxurious voluptuous Glutton do when he shal see al his delicious curious dainties with which he so much gratified his palate burnt up Where wil the ambitious man climb for honors when al Crowns and Scepters are consumed Where wil the avaricious covetous Worldling go to digge for riches when al his Gold and Silver is burnt up What wil become of al your fine houses your rich hangings your costly ornaments which you now Idolize Doct. 4 4. It follows v. 11. Seeing then that al these things shal be dissolved The Original is a participle of the present tense and so signifies strictly are dissolved which notes the certaintie and nearnesse of this Dissolution Whence observe That the Dissolution of the World by fire is most certain and near 1. As for the certaintie of this Dissolution we find it avouched not only by Sacred but also profane Writers It was a commun opinion among the Platonists that the World should be destroyed by fire which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also among the Stoics who called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seneca speaks much and fully to this purpose Minutius Foelix informes us that the Epicureans held the same The Pythagoreans also with several of the Poets averred the same Al these as we may presume borrowed these their Traditions of this last Conflagration from the Jewish Church among whom it was communly believed as is conceived from Enoch's prophesie as Jude v. 14 15 seems to intimate But the Sacred Scripture is positive herein 2. Neither is this last dissolution only certain but also very near It was looked on as near in the Apostles times but how much nearer then is it now Alas who knows how soon al your works of Nature and Art may be burnt up Al your splendid attire with al other curious pieces of Art which you now so much Admire and Idolise O fools what do we here Why sleep we so securely in this old Pesthouse which ere long wil flame about our ears What folie is it to build Tabernacles and take up our rest in this commun prison which wil soon be burnt Doth not time post away with speed and Eternitie post towards us Is not the Judge at the dore yea at our elbow Do not the Heavens daily waxe old as a thread-bare garment and doth not decrepit and lame Nature admonish us dayly that its Dissolution is near Yea doth not the scarcitie of faith upon the Earth assure us that the second coming of our Lord is not far off as Luke 18.8 And should not this engage us al to make sure of that Citie which hath foundations whose builder and maker is God Heb. 11.10 Oh! what a sad case shal we be in if when our Lord comes to pul down the Wals and burne up the very foundations of this leper-house so much overspread with sin we have no share in those Heavenly mansions John 14.2 Doct. 5 5. Hence our Apostle collects What manner of persons ought ye to be in al holy conversation and Godlinesse Whence observe That the speedy coming of Christ to Jugement layes a deep and essential obligation on al to aim at and labor after the highest raisures of holy Conversation and Godlinesse This is a Doctrine of great weight and Influence that which carries in it the highest motives yea the very vital spirits of faith and Godlinesse But the explication of this wil fal in under the following point Doct. 6 6. It follows v. 12. Looking for and hastening unto the coming of the day of God c. These words considered in their causal connexion with the precedent offer to our view this great Observation That the fiducial looking for or expectation of and hastening unto the second coming of our Lord has a mighty efficacious influence on al sorts of persons to raise them up to al manner of holy Conversation and Godlinesse This great Truth though last in order yet it seems first in the Apostles Intention and that indeed which gave the occasion and rise to this warme discourse touching the second coming of our Lord and ensuing Jugement This therefore I shal make the subject of our following discourse And for the explication hereof three Questions offer themselves as mater of Inquisition 1 Q. What it is to look for and hasten to the coming of the day of God 2 Q. What Influence the looking for and hastening to the coming of the day of God has on al sorts of persons to raise them up to al manner of holy Conversation and Godlinesse 3 Q. Touching the connexion of the parts Whence it is that the looking for and hastening unto the coming of the day of God has such an efficacious Influence on al sorts of persons to raise them up to al manner of holy conversation and Godlinesse CHAP. II. What it is to look for and hasten to the Coming of the Day of God SECT 1. The several Qualities of a sanctified eye whereby we look for Christs coming 1 Q. WHat it is to look for and hasten to the coming of the day of God This Question may be resolved into two parts 1. What it is to look for the coming of the day of God 2. What it is to hasten to coming of the day of God 1. What it is to look for the coming of the day of God This notion to look for being a metaphor borrowed from natural vision or sight we may refer the Resolution of the Question to the several parts of natural vision Which implies 1. A Visive facultie or eye whereby we see 2. An object visible or thing seen 3. A medium through which we see 4. The actual Reception of the Object into the eye Thus in the looking for the coming of our Lord There must be a spiritual eye an object visible a medium and the Reception of the object into the eye 1. There must be a spiritual eye or sanctified visive facultie to look for the coming of the day of God Without a sanctified mind there can be no looking for the coming of the day of God A blind man may as wel look on the Sun as a carnal mind look for the coming of our Lord. Now this spiritual eye or sanctified mind which is so essential to our looking for the coming of our Lord comprehendeth several Divine Qualities or dispositions 1. It must be an Evangelic fiducial eye not merely rational or legal To look for the coming of our Lord merely with an eye of Reason is but to put it farther off from us The coming of our Lord is an object altogether invisible to an eye of reason it 's faith alone can make it visible
and 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
and the same And what is there more efficacious to improve such an holy friendship with God than serious expectations of the coming of our Lord Oh! how ambitious wil such be to have one and the same Mind Wil Affection and Conversation with Christ Paul was one of the best friends Christ ever had on earth and wherein lay his friendship chiefly but in conformitie to the death and life of Christ 2 Cor. 4.10 11. 2 Cor. 4.10 11. Always bearing about in the bodie the dying of the Lord Jesus that the life also of Jesus might be manifest in our bodie c. Paul was couformable as wel to the death as to the life of Christ As Christ died for sin so he died to sin And as Christ lived to God so Paul in his mesure Christ was his great exemplar both in regard of active and passive obedience Christs exemple was not only the Rule but also Reason of his obedience The love of Christ to him and his love to Christ prevailed on him to live the life of Jesus The end of his suffering for and obedience to Christ was to manifest the life of Christ And what did wind up his Spirit to such a divine friendship and conformitie unto Christ but serious thoughts of his second coming So John tels us 1 Joh. 3.2 3. that every one who hath hopes of being found at last day a friend of Christ purifieth himself as he is pure And Paul informes us Tit. 2.11 12. That the Grace of God teacheth us that denying ungodlinesse and worldly lusts we should live soberly righteously and Godly in this present World i. e. in short that we should demonstrate our friendship to Christ by manifesting the life of Christ And then he addes the ground of al v. 13. Looking for that blessed hope and the glorious appearing of the great God and our Savior Jesus Christ 2. Another part of friendship with Christ consistes in an holy Ambition to please him A true friend makes it his businesse to please and content his friend so Believers to please Christ And herein much of the Spirit of Godlinesse doth consist What is al pietie but a studious emulation and endeavor to please God Hence among the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Godly man was one that had a care to please the Gods Such also they stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophiles a friend of God Thus Enoch is said Heb. 11.5 to please God and what made him thus ambitious to please God but fiducial expectations of the coming of our Lord of which we find mention Jude 14. Such a Court-like ambition had Paul to please Christ 2 Cor. 5.9 2 Cor. 5.9 Wherefore we labor that whether present or absent we may be accepted of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore i. e. because we have this Confidence and desire of being present with our Lord who is our best friend therefore we labor Si nificanter â— surpavit hoc votabulan quo soreasis quaedam ambitio hâ—norum propriè sig â—ificatur Bâ—za 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have a certain courtlike ambition and holy emulation of pleasing Christ Thence he addes v. 10. For we must al appear before the jugement seat of Christ Oh! what a prevalent argument was this to worke up Pauls spirit to an holy emulation of pleasing Christ Thus also Peter in the words following our text 2 Pet. 3.14 wherefore beloved seing that ye look for such things be diligent that ye may be found of him in peace without spot and blamelesse Here he brings in the looking for the coming of the day of God as a strong argument inducing them to an holy emulation and contention after al manner of gracious qualities for the pleasing of Christ their friend 3. Another part of Godly friendship with Christ consists in importunate desires and endeavors to serve him It s a great saying of a serious Jansenist S. Cyran One of the most principal rules for solid devotion is that we let not passe the least occasion for serving God If there be any vacuum or emty space in our lives the Devil wil be sure to fil it up and so obstruct our friendship with Christ What more obsequious and officious than friendship and who are more industrious and unwearied in the service of Christ than such friends of his who dayly expect his second coming Thence that parabolic exhortation of our Lord Luk. 19.13 Luke 19.13 And he called his ten servants and delivered them ten pounds and said unto them occupie ' til I come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 employ al your thoughts vigor and activitie in my service and why til I come This is brought in as an argument or motive to engage them more effectually in his service A soul that lives much in the expectation of Christs coming wil spend as much time and strength as he can in the service of Christ but as little as he can in the service of sin Thus also it was with the Corinthians 1 Cor. 1.7 So that ye come behind in no gift waiting for the coming of our Lord Jesus Christ Their waiting for the coming of our Lord is brought in by Paul as that which has a very efficacious causal Influence on the improvement of their gifts in order to the service of Christ And what made Paul so vigorous and laborious in the service of Christ but daily expectations of his returne So 1 Thes 2.19 For what is our hope our joy our crown of rejoycing Are not even ye in the presence of our Lord Jesus Christ at his coming That which made Paul so unwearied in his service for Christ among the Thessalonians was an eye fixed on the coming of Christ and the Crown he should then receive for al his labors Such thoughts make us do much in a little time for Christ 4. Lastly a main part of our friendship with Christ consists in an affectionate complacential remembrance of him in his absence and doth not the formal spirit hereof consist in looking for and hastening to the coming of the day of God Are not they most mindful of him who daily expect his second coming Was not this one main intent of our Lord in the Institution of his last supper that we might thereby keep alive the memorial of him 1 Cor. 11.25 26. Thus 1 Cor. 11.25 This do ye as oft as ye drinke it in remembrance of me Friends at parting are wont to leave remembrances each of other so Christ left his last Supper as a love-remembrance with his friends Thence it follows 26. For as oft as ye eat this bread and drinke this cup ye do shew the Lords death ' til he come The coming of Christ and the expectation thereof is that which gives life to our remembrance of him The thoughts of Christs returne give a fresh lustre and sweetnesse to al love-tokens 15. Solid and deep expectations of our Lords coming have a particular and powerful Influence 〈◊〉 〈◊〉 〈◊〉
himself under many affectionate and efficacious relations the consideration of which is exceding obligatorie and influential on such as wait for his second coming in order to al manner of holy Conversation and Godlinesse 1. Christ is the Believers Savior and therefore the looking for and hastening to his second coming cannot but leave a prevalent influence and engagement on their hearts to labor after the highest pitches of Godlinesse Thus Phil. 3.20 Phil. 3.20 For our Conversation is in Heaven from whence also we look for the Savior the Lord Jesus Christ What made Paul so studious and ambitious of an Heavenly conversation but his daily expectation of his Savior from heaven Oh! saith Paul my Savior is coming lo yonder he comes What meanest thou O my soul by conversing with things of time farewel al ye worme-eaten Idols of Clay Farewel I have no thoughts no Inclinations no Affections no Embraces no converses for you Adieu al flesh-pleasiing delights adieu Away away my soul to meet thy Savior where should thy heart and conversation be but where thy treasure thy Savior is No wonder indeed that Paul had his conversation in Heaven seing thence he looked for his Savior So Heb. 9.28 And to them that look for him shal he appear the second time without sin unto salvation The consideration of Christs second appearance unto salvation is of great force to such as look for the same in order to an holy conversation and Godlinesse The like Jude 21. 2. The Relation which believers bear to Christ as their Husband hath a soverain efficace on those that look for his second coming to wind up their Spirits to al manner of holy conversation and Godlinesse One main essential part of conjugal friendship consisteth in the daily expectation of our absent relation and the more lively thoughts the Wife has of her approching Husband the more wil she prepare herself to entertain him when he comes Oh! what a prevalent motive and argument is Christs conjugal relation to draw forth the hearts of his Spouse daily to look for and hasten to his second coming These are the last breathings of the Church in Scripture Rev. 22.17 and the Spirit and the Bride say come i. e. the Spirit in the Bride And what more effectual to worke up the believers heart and life to the highest raisures of Godlinesse and holy conversation than the lively expectation of Christ as their husband How soon would such thoughts dispel al adulterous thoughts and Affections towards the Idols of this World 3. Christ is related to believers as their Head which addes much to the Influence their looking for his second coming has on an holy conversation and Godlinesse As a bodie is either natural or politic so an Head and Christ is held forth in Scripture under both these capacities He is as the natural head in regard of Influence and as a politic Head in regard of governement to his Church Believers receive al gracious Influences from Christ as the natural bodie al animal Spirits from the Head as also al Laws and discipline as politic bodies do from their Rulers So Eph. 4.15 16. Which is the head even Christ c. So Eph. 4.23 Col. 2.10 Now Christ being thus the Head both as to Influence and Governement of his Church how much doth this oblige believers who expect his second coming to presse after al manner of holy Conversation and Godlinesse Alas whence hath the member sense motion and conduct but from its Head And doth not this oblige it to converse with and submit unto its head in althings And doth not the believers relation to Christ as his Head much more oblige him to look for and thence to conforme unto Christ in althings 4. Christ is held forth in Scripture as the very soul and life of Believers he being the same to them that the soul is to the bodie So Lament 4.20 Lam. 4.20 The breath of our nostrils the anointed of the Lord was taken in their pits c. Though this may have some regard to Zedekiah as the type yet it chiefly refers to Christ who is the breath of our nostrils i. e. our life So Gal. 2.20 Not I but Christ liveth in me Christ is to the believing soul the same that the soul is to the bodie Now this consideration that Christ is the soul and life of the New creature must needs have a very powerful and Soverain influence on al such as wait for his second coming Thus Colos 3.3 4 5. For ye are dead Col. 3.3 4 5. and your life is hid with God in Christ Our life is hid with God in Christ as in the Root Spring and Fountain but it shal be manifest at the appearance of our Lord. So it follows When Christ who is our life shal appear then shal ye also appear with him in glorie When Christ who is our life i. e. as the soul is the life of the bodie so is Christ of the soul The soul gives to the bodie life and al the issues thereof as health vigor sense growth perfection operation c. So doth Christ to the soul And what conclusion doth Paul draw from this that when Christ who is our life shal appear we shal appear with him in glorie That follows v. 5. Mortifie therefore your earthly members c. So that this consideration that Christ who is our life shal ere long appear is mightie influential on such as look for him 5. There are several other relations between Christ and believers the consideration of which is mighty efficacious on such as daily expect his second coming Is not Christ the Vine and are not they the branches Is not Christ the advocate and are not they guilty malefactors What are they but sick patients and what is Christ but the great Soul-Physician O! what a tender-hearted Sheepherd is Christ and what poor infirme Sheep are believers What a wise compassionate Father is Christ to such disobedient and froward Children as believers are Was there ever found such an indulgent Lord and Master as Christ is to such unfaithful servants as we are Now the consideration of these intimate relations which Christ has to believers are of great influence on such as expect his second coming What! say such is my Soul-Physician my great Sheepherd my Father my Lord so near in coming and shal I be so far behind in my preparation for him Must I hereafter live forever with him and shal I now live no more unto him Oh! What means this difformitie and distance from my great Lord and Father who is so near to me SECT 2. What there is in Sinners and Saints which renders the looking for Christs second coming so influential c. WE now procede to the second branch of our third Question namely What there is in Sinners and Saints which renders their looking for the second coming of Christ so Influential c. 1. There are some commun principles notions and Inclinations in