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
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.
A DISCOURSE OF CHRIST'S Coming And the Influence which the Expectation thereof hath on al manner of Holy Conversation and Godlinesse By Theophilus Gale 1 Cor. 16.22 Maranatha i. e. Jude 14. The Lord cometh LONDON Printed for John Hancock Senior and Junior to be sold at the three Bibles in Popes head Alley over against the Exchange 1673. Preface SIns have their fashions as wel as Garments And the great sin in fashion now adays is Atheisme A sin not openly professed yea scarce heard of in the Infant-state of the World when the miraculous operations of the Deitie in the Creation and Gubernation of althings were so fresh and conspicuous But in elder Times when Philosophie in the Scholes and Human Policie in states began to prevail then began Atheisme to spring up therewith Yet could it never obtain any considerable vogue or Reputation ' til of late years But now alas alas how hath it in a few years overspread the Christian world And what have been the seeds of this prodigious sin so much repugnant to human Nature but Infidelitie and carnal securitie as to the coming of the Day of God This the Apostle Peter by a Spirit of prophesie distinctly foretold 2 Pet. 3.3 4. knowing this first that there shal come in the last days scoffers walking after their own lusts and saying where is the promisse of his coming c. What are the Last days which Peter here refers unto but this last Period of the world in which we live And who are the Scoffers he makes mention of but Atheistic sensual sinners who put far from them the coming of our Lord to jugement Neither have these sins of Atheisme Infidelitie and carnal securitie diffused their venimous Influences through the debauched and superstitious World only but also through many Reformed Churches O! What a world of practic Atheisme and Infidelitie is to be found among many professors of Religion Do not the Lives of too many notional Professors evidently demonstrate to us that they really believe not what they professe What may we judge of the sensual professor whose main studie and care is to gratifie his brutish Appetite Can we imagine that he believeth what he professeth touching the coming of the day of God No Surely And may we not conclude the same of the Avaricious covetuous professor whose main designe is to fil his bags with Gold and Silver Did he indeed believe the coming of his Lord how ambitious would he be to improve his unrighteous mammon to the best advantage for his master's service But to ascend higher to the forme of more refined professors has not a spiritual slumber of carnal securitie seized on the generalitie of Professors both wise and foolish Virgins Are not the Foolish Virgins or formal professors at this day under a dead sleep of carnal securitie Yea do not the Wise Virgins also slumber if not sleep I know not of any piece of Scripture more applicable to these days we live in than that of our Lord Mat. 25.5 While the Bridegroom tarried they al slumbered and slept This is the curse of these last days That the nearer the Bridegroom is the more professors slumber and sleep This our Lord foresaw and foretold of these last times And what is the meaning of al those awakening Jugements which at present al the European Churches are fallen under but to startle slumbering professors out of their sweet sleeps of carnal securitie And yet Lo to this very day how do the most of professors slumber if not sleep on their beds of carnal securitie Doth not the Lord as it were force open the eyes and break in with awakening Jugements on his Churches day by day Who knows how near that midnight-crie Behold the Lord cometh Mat. 25.6 may be Is it not then mater of prodigious Astonishment that Christians the main of whose profession is To wait for the coming of their Lord should be surprised with spiritual slumbers in a day of so great Danger and Dutie when in al likelyhood some eminent Approche of their Lord and as we have cause to fear in a way of Jugement is so near The contemplation of the forementioned particulars with some other considerations is that which hath given Life and Forme to the following Discourse which is intended as a word in season to awaken secure professors and wind up their Spirits unto that which is their highest concerne at al times specially in these evil Days namely A daily looking for and hastening unto the coming of the Day of God in order to al holy conversation and Godlinesse And would Christians but seriously consider and meditate on the weight and force of this Argument it cannot be imagined what sweet and efficacious Influences it would derive on their Hearts and Lives O! Vnto what Eminences and Raisures in Grace would they arrive how visible and glorious would their Graces be How humble and yet heavenly-minded would they be What real spiritual deep broad sublime feeling and affective Notions of God would they have What a plenitude and fulnesse of Grace would possesse the Bent of their Wils How would their Graces lend to each other their mutual Succur and Assistance Yea what a combination of Graces seemingly opposite would there be found in them did they daily look for and hasten unto the coming of their Lord A Believer that lives under the power and Influence of this frame at what a distance from sin doth he keep How much is his heart Crucified to al the Glorie of this fading world Doth he not daily die unto al self-confidences in Grace received Is not Christ placed in the room of self O! what generous and sublime thoughts of Christ has he Who so precious in his Eye as Christ and thence who so precious in Christs eye as he How much doth such a soul thirst after the most intimate Vnion and Communion with Christ Who values Adoption pardon of sin and peace of Conscience more than he O! what a tender feeling conscience has he Doth not the least sin burden and pinch him more than the greatest sufferings What an exact scrutinie and examen doth he bring his heart and life daily under How much is his heart broken for and broken off from sin day by day Is it not his greatest grief that he should so much and so oft grieve the Spirit of God Doth he not daily judge and condemne himself that so he may not be judged and condemned of the Lord at the last day O! What a profound abasement of spirit and humble silence before the Divine Majestie doth he lie under How bitter and loathsome is sin to him because it unfits him for his Lords companie How little can he be frowned out of Dutie or flattered into sin It s true he is meek modest and patient in his own cause but O! how fervent and warme is his zele in the cause of God What strength and force doth his zele gain by opposition Who more active and vigorous
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
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
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
in the exercice of Grace than he There is no exercice of Grace so difficult but it is made facile and easy to such a soul as daily expects his Lords Approche Hath not Grace in such a soul its perfect worke so that it serves for al uses and performes al the Acts to which it hath a power What is it that makes Christians so dead and barren as to gracious exercices but the putting off the coming of their Lord O! what universal spirits hearts flexible to every command have such as daily look for the coming of their Lord How unwilling are such to omit any wil of God or commit any wil of the flesh How much of an Heavenly conversation have they in their way to Heaven What an Apologie for and Vindication of their profession do they give by a shining exemplarie conversation How easie and familiar is Christs Yoke and Crosse unto them What a manifestation of the life of Christ do they give in their lives These with many others are the Influences which an awakened believing soul receives from a serious looking for and hastening unto the coming of the Day of God And O that Christians would put this rare experiment on the trial What strange Alterations would they find in their Hearts and Lives How would they hereby adorne their conversation How soon would that Reproche with which professors are now laden be removed If this following Discourse may any way conduce to these great ends al that is further desired is that the Glorie of al may be returned unto our great Lord who alone can make every Truth efficacious and operative Table of Contents of this first Part. CHAP. I. THE Explication of the Text. pag. 1 11 General Observations pag. 12 17 CHAP. II. 1. THe several Characters of a sanctified eye c. pag. 18 1. An Evangelic eye pag. 19 2. A single eye pag. 20 3. A pure Eye pag. 21 4. A Sound Eye pag. 22 5. An humble Eye pag. 24 6. A sublime Eye pag. 25 7. A Vigilant Eye Ibid. 8. An Experimental Eye pag. 26 9. An heart-affecting Eye pag. 28 10. A Vigorous Eye pag. 30 2. The coming of the day of God considered 1. In it self and that 1. In its Grandeur pag. 31 32 2. As the mesure of al good and evil pag. 33 2. In its Adjuncts 1. As near pag. 37 Expectation of Death pag. 39 2. As unexpected pag. 41 3. In its Consequents 1. The last Jugement pag. 42 2. Eternitie pag. 44 3. The Gospel the medium through which we look for the coming of Christ pag. 46 4. The actual looking for the coming of Christ by pag. 48 1. Faith realising that day pag. 49 1. Evident Views of it pag. 51 3. Familiarising that day pag. 53 4. Waiting for it pag. 55 5. Prepossessing of it pag. 56 6. Being transformed into the Image of Christ pag. 57 To hasten unto the coming of Christ by 1. A strong Bent of wil or Divine Love pag. 60 2. Longing Desires pag. 62 3. Lively Hopes pag. 63 4. Godly Fear pag. 65 5. Complacence and delight pag. 66 6. Preparation for it pag. 68 7. Exercices of Grace pag. 69 8. Prelibations of it pag. 71 CHAP. III. WHat Influence the looking for the day of God hath 1. On sinners as to 1. Conviction of sin pag. 74 2. Sense of Sin pag. 77 3. Inquiries about salvation pag. 79 4. Evangelic Repentance pag. 82 5. Conversion pag. 83 6. Partial Reformation pag. 85 2. What Influence it has on Saints pag. 88 1. As to Godlinesse and that as to 1. An high estime of God pag. 91 2. Love to God pag. 93 3. Holy fear of God pag. 95 4. Crucifixion to the World pag. 96 5. Mortification of sin pag. 100 6. Resisting of Tentations pag. 102 7. Sinceritie pag. 105 8. Heart-Establishment in Grace pag. 107 1. Establishment of Jugement pag. 108 2. Establishment of heart and ways pag. 110 3. Establishment as to suffering pag. 112 9. Growth in Grace pag. 113 10. The ordering our hearts and lives pag. 115 11. Christian Vigilance pag. 118 12. The life of faith pag. 121 1. Real Views of Glorie Ib. 2. Foretastes of Glorie pag. 122 3. Desires to die Ib. 4. Resignation to Gods wil. pag. 123 5. Bearing the Crosse pag. 124 6. Dependence on Christ pag. 126 7. Patient waiting for the Reward pag. 127 13. Assurance Ib. 14. Friendship with God in Christ pag. 129 As to 1. Ressemblance of Christ pag. 130 2. Ambition to please Christ pag. 131 3. Service for Christ pag. 132 4. Remembrance of Christ pag. 133 15. Sanctification of Gods name in Worship pag. 134 16. Walking with God pag. 138 17. Perseverance pag. 143 2. What Influence the expectation of Christs coming has on an holy Conversation As to Christian Love pag. 145 1. Irreprochable life pag. 148 2. Christian Moderation pag. 149 1. As to Opinions pag. 150 2. As to Injuries received pag. 151 3. As to censures pag. 152 4. As to Animosities pag. 153 3. Christian Exhortation pag. 154 4. Exemplary walking pag. 155 5. Christian Liberalitie pag. 157 CHAP. IV. WHence it is that the looking for Christs coming is so Influential Christ comes 1. As the Judge of al. pag. 159 2. Vnto the Saints 1. As a Savior pag. 172 2. As an Husband pag. 173 3. As an Head pag. 174 4. As a Soul Ib. 5. Vnder other Relations pag. 175 Commun Notions of the last Jugement pag. 177 Commun Illuminations pag. 178 Peculiar Dispositions in the Saints towards Christs coming pag. 179 1. A Divine Nature Ib. 2. A spirit of Adoption Ib. 3. A Divine Faith pag. 180 4. A Bent of Wil. pag. 181 The Effects of Christs Coming pag. 182 CHAP. V. THe Application of the whole Doctrinal Inferences pag. 183 Practic Vses pag. 194 1. Of Lamentation and Humiliation Ib. 2. Of Caution pag. 195 3. Of Heart Examens pag. 197 4. Of Conviction and Rebuke pag. 198 1. To Sinners Ib. 2. To Saints pag. 200 5. Of Exhortation to expect Christs coming 1. Motives pag. 203 2. Directions pag. 206 TABLE of Scriptures Explicated in this first Part. Ch. ver Pag. Genes 5.22 139 Exod. 19.16 17 18. 162 Deut. 4.34 35. 27 Psal 10.4 25 22.26 137 98.6 9. 67 131.1 2. 24 Prov. 2.7 23 3.21 23 Eccles 5.1 136 11.9 76 12.13 14. 163 Cant. 7.4 22 8.14 62 Lament 4.20 174 Mat. 5.8 22 6.22 23. 20 12.36 37. 171 24.44 46 120 25.5 118 Luke 9.13 132 12.34 36. 68 91 21.28 64 Act. 2.37 80 81 3.19 84 5.41 124 11.23 60 17.30 31. 82 24.15 16. 105 149 24.25 77 Rom. 2.11 167 1 Corinth 4.5 164 4.10 11. 130 7.29 31. 33 99 9.25 27. 35 9.26 111 11.25 26. 134 16.22 87 95 2 Corinth 4.5 153 5.9 131 5.10 11. 65 84 96 167 Galat. 3.1 52 6.7 167 Ephes 6.13 104 Philip. 1.10 106 1.9 10. 28 1.23 39 3.11 12 13 14. 69 71 3.20 53 172 Colos 3.3 4 5. 175 3.4 101 1 Thes 3.12 13. 146 5.2