what a great and terrible day of manifestation wil that be and how doth the forethoughts hereof affect awakened souls What! say such wil my Lord ere long come to judge the World And must al my secret lusts thoughts and actions be then reveled Oh! what mean I then thus to indulge my self in sin What a fool am I thus to treasure up wrath against the day of wrath This was the sum and conclusion of Solomons Sermon Eccles 12.13 Eccles 12.13 14. Let us hear the conclusion of the whole mater fear God and keep his Commandements for this is the whole dutie of man Solomon here closeth up his experimental discourse touching the vanitie of the creature with this great conclusion which saith he is the whole dutie of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man i. e. that which concernes the whole man Ay but what doth he ground his exhortation on That follows v. 14. For God shal bring every worke into jugement with every secret thing whether it be good or whether it be evil O! saith Solomon remember that al your secret vanitie pride wantonnesses with other lusts shal be brought into Jugement at the coming of our Lord and this consideration wil strongly oblige you to fear God and keep his commandments Upon the like account the Apostle exhorts the Corinthians 1 Cor. 4.5 1 Cor. 4.5 Therefore judge nothing before the time until the Lord come who both wil bring to light the hidden things of darkenesse and wil make manifest the counsels of the hearts and then shal every man have praise of God As if he had said Alas how comes it to passe that ye are so censorious in judging me at present Are not things now much in the darke can't you tarrie awhile ' til our supreme Judge come who wil then bring to light al the hidden things of darknesse Hence the Apostle 1 Cor. 3.11 12 13. bids them take heed what materials they built on Christ the foundation because every mans worke shal be made manifest for the day shal declare it c. By day we may understand the day of Christ's coming to judge the world which wil be a great day of Revelation and Manifestation You know a clear discoverie of the fact is a necessary antecedent to a righteous jugement And oh what a discoverie wil there be of the hidden things of darkenesse Wil not then al Gods books and records be brought forth and manifested How clearly wil the book of the Law be understood How manifest wil al the records of Conscience be in that day What a World of secret sins wil the book of Gods omniscience then produce How impossible wil it be for any secret hypocrite to concele his sin in that day At present many refined hypocrites have got the Skil and Art of conceling their secret lusts not only from the world but their own Consciences also There are mysteries of Iniquitie and deeds of darknesse which never yet saw the Sun yea which the sinner himself peradventure is not conscious of Ay but sinner how wilt thou be able to concele thy sin at the revelation of our supreme Judge when he shal come and rip open thine heart and bring to jugement al thy secret sins How wil thine heart be able to bear the brightnesse and heat of that fiery trial at our Lords appearing So also in regard of the Saints that day wil manifest al their secret and hidden things of darknesse both good and evil and oh how much doth the consideration hereof influence their hearts and lives in this day of Grace 2. The consideration of Christs coming to judge the world makes our expectation of his second coming very Influential in as much as that day shal be a day of Recompences and Retributions to every man according to his workes In this world we al have our day of labor and worke every man living has some worke which he designes to finish The righteous they worke in the fire of much tribulation that at last they may find refreshment from the presence of the Lord. The wicked they also work and toyl hard in this their day of time Oh! what drudges are they of Satan and every base lust And as both have their working day so also their day of Recompences at the second coming of our Lord. So Luke 14.14 For thou shalt be recompensed at the resurrection of the just i. e. at the coming of the day of God When mens labors end their recompences begin 2 Thes 1.6 7. so here as 2 Thes 1.6 seing it is a righteous thing with God to recompense tribulation to them that trouble you 7. And to you that are troubled rest with us when the Lord Jesus shal be reveled from Heaven with his mighty Angels The Revelation of our Lord from Heaven is the day of recompences because then al men cease from their workes of time Neither is it only a day of recompences in general but also of retribution unto every man according to his workes Thus much is implied in that first notion seing it is a righteous thing with God What is the formal notion of a righteous thing but to render unto every one according to his deserts or what is his own Thence also it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recompense The word properly signifies to give unto every one according to what he hath done So that should not God recompense unto every one according to his workes he would not be righteous which to conceive of the holy God is no lesse than blasphemie God who is righteous cannot but recompense to al according to their workes else he would not be God So Esa 3.10 Say ye unto the righteous that it shal be wel with him For they shal eat the fruit of their doings 11. Wo unto the wicked it shal be il with him For the reward of his hands shal be given him Rom. 2 5 6 11. Thus Rom. 2.5 and revelation of the righteous jugement of God v. 6. Who wil render unto every man according to his deeds and he gives the reason of al v. 11. For there is no respect of persons with God He respects the person who in jugement respects somewhat which comes not into Jugement When the external qualities or relations of the person are respected which have not relation to the thing This is here stiled by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respect of persons which the Hebrews cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepting the face this may be no way imputed to the righteous God Thus also 1 Pet. 1.17 And if ye cal one the father who without respect of persons judgeth according unto every mans worke Personom â—espicere diciâ—ur â—ui in judicio aliud r spicit quam â—uod in Jadiâ—ium venit Grot. 2 Cor. 5.10 This Christ wil do The like Jer. 32.19 Thine eyes are upon al the ways of the Sons of men to give every one according to his ways and according to
in the exercice of Grace than he There is no exercice of Grace so difficult but it is made facile and easy to such a soul as daily expects his Lords Approche Hath not Grace in such a soul its perfect worke so that it serves for al uses and performes al the Acts to which it hath a power What is it that makes Christians so dead and barren as to gracious exercices but the putting off the coming of their Lord O! what universal spirits hearts flexible to every command have such as daily look for the coming of their Lord How unwilling are such to omit any wil of God or commit any wil of the flesh How much of an Heavenly conversation have they in their way to Heaven What an Apologie for and Vindication of their profession do they give by a shining exemplarie conversation How easie and familiar is Christs Yoke and Crosse unto them What a manifestation of the life of Christ do they give in their lives These with many others are the Influences which an awakened believing soul receives from a serious looking for and hastening unto the coming of the Day of God And O that Christians would put this rare experiment on the trial What strange Alterations would they find in their Hearts and Lives How would they hereby adorne their conversation How soon would that Reproche with which professors are now laden be removed If this following Discourse may any way conduce to these great ends al that is further desired is that the Glorie of al may be returned unto our great Lord who alone can make every Truth efficacious and operative Table of Contents of this first Part. CHAP. I. THE Explication of the Text. pag. 1 11 General Observations pag. 12 17 CHAP. II. 1. THe several Characters of a sanctified eye c. pag. 18 1. An Evangelic eye pag. 19 2. A single eye pag. 20 3. A pure Eye pag. 21 4. A Sound Eye pag. 22 5. An humble Eye pag. 24 6. A sublime Eye pag. 25 7. A Vigilant Eye Ibid. 8. An Experimental Eye pag. 26 9. An heart-affecting Eye pag. 28 10. A Vigorous Eye pag. 30 2. The coming of the day of God considered 1. In it self and that 1. In its Grandeur pag. 31 32 2. As the mesure of al good and evil pag. 33 2. In its Adjuncts 1. As near pag. 37 Expectation of Death pag. 39 2. As unexpected pag. 41 3. In its Consequents 1. The last Jugement pag. 42 2. Eternitie pag. 44 3. The Gospel the medium through which we look for the coming of Christ pag. 46 4. The actual looking for the coming of Christ by pag. 48 1. Faith realising that day pag. 49 1. Evident Views of it pag. 51 3. Familiarising that day pag. 53 4. Waiting for it pag. 55 5. Prepossessing of it pag. 56 6. Being transformed into the Image of Christ pag. 57 To hasten unto the coming of Christ by 1. A strong Bent of wil or Divine Love pag. 60 2. Longing Desires pag. 62 3. Lively Hopes pag. 63 4. Godly Fear pag. 65 5. Complacence and delight pag. 66 6. Preparation for it pag. 68 7. Exercices of Grace pag. 69 8. Prelibations of it pag. 71 CHAP. III. WHat Influence the looking for the day of God hath 1. On sinners as to 1. Conviction of sin pag. 74 2. Sense of Sin pag. 77 3. Inquiries about salvation pag. 79 4. Evangelic Repentance pag. 82 5. Conversion pag. 83 6. Partial Reformation pag. 85 2. What Influence it has on Saints pag. 88 1. As to Godlinesse and that as to 1. An high estime of God pag. 91 2. Love to God pag. 93 3. Holy fear of God pag. 95 4. Crucifixion to the World pag. 96 5. Mortification of sin pag. 100 6. Resisting of Tentations pag. 102 7. Sinceritie pag. 105 8. Heart-Establishment in Grace pag. 107 1. Establishment of Jugement pag. 108 2. Establishment of heart and ways pag. 110 3. Establishment as to suffering pag. 112 9. Growth in Grace pag. 113 10. The ordering our hearts and lives pag. 115 11. Christian Vigilance pag. 118 12. The life of faith pag. 121 1. Real Views of Glorie Ib. 2. Foretastes of Glorie pag. 122 3. Desires to die Ib. 4. Resignation to Gods wil. pag. 123 5. Bearing the Crosse pag. 124 6. Dependence on Christ pag. 126 7. Patient waiting for the Reward pag. 127 13. Assurance Ib. 14. Friendship with God in Christ pag. 129 As to 1. Ressemblance of Christ pag. 130 2. Ambition to please Christ pag. 131 3. Service for Christ pag. 132 4. Remembrance of Christ pag. 133 15. Sanctification of Gods name in Worship pag. 134 16. Walking with God pag. 138 17. Perseverance pag. 143 2. What Influence the expectation of Christs coming has on an holy Conversation As to Christian Love pag. 145 1. Irreprochable life pag. 148 2. Christian Moderation pag. 149 1. As to Opinions pag. 150 2. As to Injuries received pag. 151 3. As to censures pag. 152 4. As to Animosities pag. 153 3. Christian Exhortation pag. 154 4. Exemplary walking pag. 155 5. Christian Liberalitie pag. 157 CHAP. IV. WHence it is that the looking for Christs coming is so Influential Christ comes 1. As the Judge of al. pag. 159 2. Vnto the Saints 1. As a Savior pag. 172 2. As an Husband pag. 173 3. As an Head pag. 174 4. As a Soul Ib. 5. Vnder other Relations pag. 175 Commun Notions of the last Jugement pag. 177 Commun Illuminations pag. 178 Peculiar Dispositions in the Saints towards Christs coming pag. 179 1. A Divine Nature Ib. 2. A spirit of Adoption Ib. 3. A Divine Faith pag. 180 4. A Bent of Wil. pag. 181 The Effects of Christs Coming pag. 182 CHAP. V. THe Application of the whole Doctrinal Inferences pag. 183 Practic Vses pag. 194 1. Of Lamentation and Humiliation Ib. 2. Of Caution pag. 195 3. Of Heart Examens pag. 197 4. Of Conviction and Rebuke pag. 198 1. To Sinners Ib. 2. To Saints pag. 200 5. Of Exhortation to expect Christs coming 1. Motives pag. 203 2. Directions pag. 206 TABLE of Scriptures Explicated in this first Part. Ch. ver Pag. Genes 5.22 139 Exod. 19.16 17 18. 162 Deut. 4.34 35. 27 Psal 10.4 25 22.26 137 98.6 9. 67 131.1 2. 24 Prov. 2.7 23 3.21 23 Eccles 5.1 136 11.9 76 12.13 14. 163 Cant. 7.4 22 8.14 62 Lament 4.20 174 Mat. 5.8 22 6.22 23. 20 12.36 37. 171 24.44 46 120 25.5 118 Luke 9.13 132 12.34 36. 68 91 21.28 64 Act. 2.37 80 81 3.19 84 5.41 124 11.23 60 17.30 31. 82 24.15 16. 105 149 24.25 77 Rom. 2.11 167 1 Corinth 4.5 164 4.10 11. 130 7.29 31. 33 99 9.25 27. 35 9.26 111 11.25 26. 134 16.22 87 95 2 Corinth 4.5 153 5.9 131 5.10 11. 65 84 96 167 Galat. 3.1 52 6.7 167 Ephes 6.13 104 Philip. 1.10 106 1.9 10. 28 1.23 39 3.11 12 13 14. 69 71 3.20 53 172 Colos 3.3 4 5. 175 3.4 101 1 Thes 3.12 13. 146 5.2
〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Thief and not to wil come and so the word come must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus But the day of the Lord wil come as a thief cometh in the night In the which the Heavens shal passe away with a great noise Our Apostle here doth more fully explicate what he had laid down v. 7 touching the last conflagration of the World The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal passe away he borrows from his masters mouth Mat. 24.35 Marc. 13.31 Luke 21.33 where he tels us Heaven and Earth should passe away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render with a great noise is rendred by the Syriac suddenly by Erasmus according to the manner of a tempestuous wind And so (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impetum veluti sibilaâ—tis 〈◊〉 declarâ—t Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est sibi â—arâ— cum stridorâ— qualis est siâ—ilus rerum ouae veloâ—issime moventur ut sagittâ—râ—m ventorum Bâ—daeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Plutarcâ—o usurpari dicit de impâ—tu proâ—urrentium militum iâ— pugâ—ae initio qui magnum solext ederâ— clamorâ—m Gerhard in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies the impetus or violent force of a whistling tempestuous wind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hisse with a noise So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies 1. Celeritie and swiftnesse 2. Force and violence 3. A clamor or noise Thence the Heavens are said here to passe away with a great noise to denote their sudden violent and horrible destruction or as some refinement And the Elements shal melt with fervent heat the Earth also and the workes that are therein shal be burned up The main thing to be inquired into here is What these workes are which shal be burnt up 1. Hereby we may understand al artificial workes of mens hands as al Edifices houses Cities and al the great Rarities of Art which men now so much Idolise and dote on 2. Hereby also we may understand al the workes of Nature which receive their origine and conservation from Gods Institution and providence as inamate mixt bodies animates Animals c. As to the whole of this Dissolution it may be inquired whether it shal be a total destruction of the very substance of Heaven and Earth or only a Transutation and change of its Qualities Some conjecture that there shal be a total and complete dissolution and destruction of the whole Universe not only as to some qualities but substance also This they conclude from the particulars here specified For it 's said See Gerhard in 2 Pet. 3.10 that the Heavens Elements Earth and al its works shal be burnt up Yet many Divines of great note are of a contrary persuasion We need not contend about it Lastly This also deserves a remarque that this Dissolution of the World by fire was communly believed among the Jews as we may presume from Enochs or some other Prophesie and the very Heathens received some notice thereof from the (c) Stoici illum mundi exitum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vâ—cabant Id Zeno à phoenicibus acceperat Idem habuit a Pythagoricis Hâ—raclitus Pythagoras a Judaeis Grot. in 2 Pet. 3.7 Judaic Church It follows v. 11. Seing then that al these things shal be dissolved The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a participle of the present tense and so signifies strictly are dissolved for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal be dissolved The Apostle seems to use this manner of speech to shew 1. The Certaintie of Christs coming to destroy the World and 2. The nearnesse of it That so men might ever have it before their eyes and keep their hearts in a posture ready to entertain it Thence it follows What manner of persons ought ye to be in al holy conversation and Godlinesse 1. Here we have a rhetorical Interrogation which carries in it much Autoritie and weight (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est aliquid plusquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur enim de rebus eximiis Mat. 8.27 Grot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here implies somewhat more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is usually affirmed of things most excellent as Mat. 8.27 What manner of man is this The like Mark. 13.1 Luke 1.29 Luke 7.39 The sense therefore seems this What excellent Raisures of Spirit ought ye to aim at What an admirable life of faith ought ye to lead How much should your hearts be alienated from al Idols of time What a strong fixed Bent of wil ought ye to have What pure strains of love to Christ should your souls flame withal How wisely how accurately should ye walk in this World Shal this World ere long be burnt to a black Cole Wil the Heavens passe away with an hideous clamor and noise Shal al the workes of Nature and Art in a short time perish Oh! then what perishing affections ought ye to have for such perishing objects How ambitious should ye be of the most excellent frames of heart and life thereby to entertain your Lord at his coming 2. There lies also a great Emphase in that clause in al holy conversation and Godlinesse The original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the plural number and so signifie al holy conversations and Godlinesses Which is a Hebraisme and imports a perfection of Sanctitie and Pietie 1. As to Parts and Kinds that we should endeavour after al kind of holy conversation and Godlinesse as wel interne as externe and that both as to God and men (e) Usurpavit numerum mâ—ltituâ—inis ex Hebraeorum â—ore ut piâ—tas significetur omnibus suis num ris ac paâ—tibus constaâ—s quam pro vâ—râ—bus sectari nos oportet Beza 2. As to degrees That we should aim at and endeavour after the highest mesures and degrees of sanctitie and pietie 3. As to Duration That we should persevere in al manner of holy Conversation and Godlinesse even to the end By * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phaver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godlinesse we may understand al interne principles and externe duties which belong to the first table and more imdiately refer to God For so the Greek word properly signifies A righteousnesse honor and worship performed to God and thence a Godly man even among the Heathens was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philothcos and Theophiles a lover and friend of God Whence proportionably by holy Conversations we may understand al duties of the second table which refer more immediately to men So in Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Institution or peculiar mode of Life Hence it follows v. 12. Looking for and hastening unto the coming of the day of God 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Looking for This Peter seems to have taken from the Parable of our Lord concerning the Servants
waiting for their Lords returne Luke 12.36 And ye your selves like unto men that wait for the Lord when he wil returne from the Wedding c. The like Paul Tit. 2.13 Looking for that blessed hope and the glorious appearing of the great God c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus and Schmidius take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a transitive active sense and so render it hastening the coming of the day of God namely by your faith prayers and holy affections But because we never find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken transitively but alwaies neutrally in the New Testament I rather incline with Beza Gerhard and our own Version to take it in the later notion and so by understanding the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which kind of Ellipsis is usual not only in the Scripture but also in profane Authors keep to our own Version And then the sense wil be this We ought not only patiently to wait for but also by vigorous acts of faith passionate desires lively hopes and al manner of holy Conversation to hasten towards the coming of the day of God and that according to the Parable of the Wise Virgins Mat. 25.1 and in imitation of the Spouse Apoc. 22.20 3. We are to consider here the connexion of these words with the foregoing Some take these words Looking for and hastening to the coming of the day of God as a particular explication of the precedent general exhortation to a holy conversation and Godlinesse But we may look on the connexion as causal and so looking for and hastening to the coming of the day of God to be not only a part of but also that which has a causal influence on a holy conversation and Godlinesse Wherein Some refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to the Day immediately precedent and so suppose it to be put according the hebraic Idiome for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which as v. 10. Thus our Version Others think it may more properly be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The coming and so render it according to its proper construction by which i. e. by virtue of which coming the whole Universe shal be destroyed Thence it follows The Heavens being on fire shal be dissolved He had said v. 10. The Heavens shal passe away with a great noise But now lest any should imagine that the Heavens should be exemted from those commun flames in which the Universe should be involved he here addes that the Heavens also should come under the general conflagration By Heavens we must understand only the Firmament together with those Celestial bodies placed therein not the supreme Heavens or Heaven of Heavens wherein glorified Angels and Saints shal have their Mansions to al Eternitie Lastly he addes And the Elements shal melt with fervent heat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal melt is a metaphoric notion borrowed from waxe which being put into the fire soon melts so Micah 1.4 and the Mountains shal be molten as Waxe before the fire The like Esa 34.4 and al the Host of Heaven shal be dissolved LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which place is parallel to this melting in the Text and includes a dissolution SECT 2. Observations from the Words THe words thus explicated afford several great Observations Doct. 1 As 1. From that first expression But the Day of the Lord wil come we may Observe That there is a great Day of the Lord coming which wil make the stoutest proudest sinner to stoop and tremble and the most afflicted Saints to rejoice Oh! What a great day wil that be when al the great ones of the Earth shal seek to the Mountains and Rocks to hide them from the wrath of the Lambe So Rev. 6.15 And the Kings of the Earth and the great men and the rich men and the chief Captains and the mighty men and every bond-man and every free-man hid themselves in the dens and in the rocks of the mountains 16. And said to the mountains and rocks Fal on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb 17. For the great day of his wrath is come and who shal be able to stand It s possible this may refer to some coming of Christ for the exaltation of his Kingdome in this World yet we may take it as a lively Image of his last coming to Judge the World Wil it not be also a great day when the Lord shal come to give Relaxation and Rest to his troubled Saints as 2 Thes 1.6 7 When al their burdens either of Persecution Tentation or Sin shal be removed When al their tears shal end in joy al their sighs and groans in Halelujahs al their natural infirmities of bodie in perfect Vigor Agilitie Spiritualitie Incorruption and Glorie al their spiritual Ignorances in a perfect Intuition and Vision of God as he is face to face al their troubles of Conscience in perfect peace al their distempers of wil in perfect subjection to the Divine Wil al their exorbitant Affections in a most regular and harmonious motion towards God al their heart-distractions and spiritual deadnesses in duties in a vigorous active uninterrupted exercice of Grace al Church-divisions in perfect union and communion of Saints Oh! What a great glorious and blessed day will this be Doct. 2 2. From that notion As a thief in the night we may note That the second coming of our Lord wil be most unexpected sudden and destructful to the secure World Oh! What a surprise wil it be to secure sinners to behold the Lord of Glorie coming in the clouds to recompense vengeance to them for al their sinful deeds how soon then wil al their fond presumtions and self-flatteries determine in dreadful despair What terrible awakenings wil then scatter al their present dead sleeps How wil al their foolish hopes and groundlesse confidences vanish into smoke and vapor Yea what sudden endlesse and remedilesse destruction wil surprise both bodie and soul As in the days of Noah the secure World was surprised with a sudden and inevitable deluge and that in the midst of al their sensualitie and securitie so our blessed Lord tels us it shal be at his second coming Luke 17.26 30. And as it was in the days of Noah so shal it be in the days of the Son of man c. Doct. 3 3. From what follows In the which the Heavens shal passe away with a great noise and the Elements shal melt with fervent heat the Earth also and the workes that are therein shal be burned up Observe That at the second coming of our Lord the whole frame of Nature and Art shal be dissolved by general flames By the Frame of Nature and Art I understand al corruptible Bodies both natural and Artificial as now constituted I determine not whether this dissolution shal be total as to substance or only partial as to a refinement of Heaven and Earth Though
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
25.6 And at midnight there was a crie made Behold the Bridegroom cometh The Bridegrooms coming at midnight argueth that our Lords coming shal be when least expected For men at midnight are usually in their deepest sleep So then to look for the coming of the day of God is to look on it as that which wil come when least expected Oh! what a surprise wil it be to slumbering virgins to hear that midnight crie behold the bridegroom cometh Yea how many wise Virgins wil be found slumbering and so not expecting this great day Is it not therefore the dutie of al to look for the coming of the day of God as that of a chief in the night who cometh when least expected 3. We may consider the coming of the day of God in its Consequents which are various but at present we shal mention only two namely the final Jugement and Eternitie and in this regard 1. To look for the coming of the day of God implies a looking for the last Jugement Oh! what a great day wil that be when sin shal no longer go masqued nor Godlinesse disgraced How wil Grace then shine forth in its own native glorie and beautie How wil al the fuel with which men now feed their lusts be then turned into fuel for Hel-fire and stings of Conscience With what an insatiable hunger and thirst wil the sensual glutton and drunkard be then tormented What a vexatious fire wil burne both bodie and soul of the lascivious unclean wretch Wil not every lust then have its proper torment shal not the secure Conscience then be filled with â—morses and stings How wil the avariciâ—s greedy worldling then perish with want What confusion and shame wil surprise the â—â—oud ambiâ—ious man Wil not then the foolish Christian appear to be wiser than the most â—afty politician Shal not the poor believers â—â—le habit shine more than the rich mans scarâ—â—t and glittering robes Wil not the contemt â—f this World be of more value than al the â—reasures of it Shal not the tears of the peâ—itent soul then bring more comfort than al â—he mirth and joy of this world Wil not an â—â—oly life then give more satisfaction than al â—he licentious humors of this life O! what 〈◊〉 glorious day wil the day of Jugement be How wil althings be set at Rights then Shal â—ot every mans work then be made manifest â—â—s 1 Cor. 3.13 Oh! what a glorious manifestation wil there then be made of al the hidden things of darknesse whether good or bad So 1 Cor. 4 5. Therefore judge nothing before the time until the Lord come who both wil bring to light the hidden things of darknesse and wil make manifest the counsels of the hearts and then shal every man have praise of God Here the Apostle cals us off from our present uncharitable censures of things secret to a looking for the coming of the day of God and that righteous jugement which shal then be made of the most hidden things Hence it is evident that a great part of our looking for the coming of the day of God consists in our looking for the day of Jugement which wil follow thereon 2. To look for the coming of the day 〈◊〉 God implies a deep fixed regard to Eternitiâ—â— as an essential consequent thereof Eternitâ—â— indeed is a great word But O! how muâ—â— greater is the thing it self How far shoâ—â— are al our Expressions and Affections of Eternitie Had we right notions of that eternaâ—â— state we should not thinke of it without aâ—â— extasie or rapture But alas alas Eternitiâ—â— is too big for our poor shallow apprehensionsâ— How soon are our short capacities swalloweâ— up when we dive into this infinite Abysse anâ— Ocean of Eternitie And yet without a regard to it we neither thinke nor affect noâ— act any thing as we ought Eternitie gives forme and spirit both to the life of Grace and Glorie We had better never be happy than be happy only for a time If those glorified Saints in Heaven were not assured oâ— an Eternitie to be happie in their happinesse for a time would render them the more miserable in the end Time renders althings little or nothing but Eternitie althings great Eternitie sums up al time in formal Being without succession If thou art one moment happy in Eternitie thou art for ever so Take away ten millions of years from Eternitie and you take away nothing Millions of years make not the least moment of Eternitie Cast but an eye on Eternitie and al the goods and ils of time wil appear to be pure nothings Alas how little difference is there between the ils and goods of this life if we regard Eternitie Yea wil not the crosses and sorrows of this life if sanctified appear to be great blessings and unsanctified blessings great curses to one that has an eye of faith fixed on Eternitie He that looks with a steady â—eye to Eternitie wil count his losses in this life for Christ great gains his sorrows mater of â—oy his reproches his glorie his miseries his blessings yea death it self his dore to life Surely they who have Eternitie in their eye can see nothing in this world agreable or great There is no real happinesse or miserie but what is Eternal Hence al that look for the coming of the day of God must also look for Eternitie For without regard hereto the coming of the day of God wil signifie but little Al our thoughts Intentions Inclinations designes Affections and Actions run into Eternitie and subsist there assoon as they have a being wherefore our main worke is to cast an eye of faith after them and oft to consider what account we shal be able to give of them at the coming of our Lord. Faith is great with Child of Eternitie and the more we live by faith in the expectation of Christs coming the more we wil live in the believing views of Eternitie Oh! how little wil althings of time seem to him who has his eye fixed on things eternal So 2 Cor. 4.18 while we look not at things that are seen but at things that are not seen for the things that are seen are temporal but the things that are not seen are eternal A sight of things Eternal darkens al the glorie of things temporal So much for the Object SECT 3. The Gospel the Medium through which we by faith look for the coming of the day of God Also the several Acts of faith in looking for Christs coming 3. ANother requisite in natural Vision oâ— Sight is the medium through which we look Now the Medium through which we look for the coming of the day of God is the Gospel and the Promisses thereof Such is the imperfection of our present state as that we cannot see things Divine but in a glasse and that darkely if compared with the intuitive Vision of Saints glorified So 1 Cor. 13.12 But now we see through a glasse darkely but then face to face
tentations that enter in by smal occasions Oh! how many great Acts of sin have followed on smal tentations what a secret Intelligence hath Satan with the soul by tentations But now serious thoughts of the coming of our Lord have a forcible efficace to dash out of countenance al tentations For every tentation hath its force and taking power from the seeming goodnesse thereof take off its masque and it soon loseth its force And what more effectual to take off the seeming goodnesse of any tentation than lively expectations of our Lords approche The wise man tels us Prov. 14.27 The fear of the Lord is a fountain of life to depart from the snares of death i. e. an holy fear and awe of God upon the soul is most efficacious to keep the soul from al tentations And what more powerful to keep the soul under such an awe and dread of the holy God than serious expectations of the coming of our Lord The like Prov. 16.6 By the fear of the Lord men depart from evil A soul that lives under an awful dread of that great day dares not entertain secret dalliances and correspondences with Tentations These or such like are the Soliloquies of such an awakened soul Is the coming of the day of God near must I ere long appear before his jugement seat O then away tentation away farewel al eye-pleasing delights farewel Adieu al ye Bastard Gods adieu al your sweet odors are but soul-ensnaring deceits al your flesh-pleasing delices are salted with the curse of Heaven your seeming felicities are but real miseries I owe no suit or service to you no love no confidence no friendship I must not I dare not I cannot entertain longer correspondence with you Lo my Lord he standeth at the dore I wait for him every moment Behold he comes he comes he wil not tarry how may I then yield to your ensnaring allurements Oh! what a prevalent influence have such thoughts as these to put a bar to the most heart-bewitching tentation Thence Paul Ephes 6.13 Eph. 6.13 Wherefore take unto you the whole armor of God that ye may be able to withstand in the evil day and having done al to stand There is no part of this spiritual Armor after mentioned v. 14 15 16. but receives force from the coming of the day of God what means having your loins girt about with truth but a prepared posture to meet your Lord Why must you have your feet shod with the preparation of the Gospel of peace but in order to your hastening to the coming of the day of God And whence hath the shield of faith wherewith ye shal be able to quench al the fiery darts of the wicked its strength but from our approching Lord So that if you would be able to withstand in the evil day of tentation and after al assaults to stand as conquerors you must ever keep in your eye the coming of the day of God This shield of faith wil quench al the ficry or poisoned darts of Satan O! how triumphant is the crosse of Christ in the hearts of believers over Satan and al his flesh-pleasing tentations so long as they have their eyes fixed on the approches of their Lord What more efficacious to blunt the edge and point of tentation than such contemplations of that glorious day 7. Fiducial expectation of the coming of our Lord has a soverain influence on Sinceritie which is a vital part of Godlinesse Indeed the life of Godlinesse springeth from the spirit of sinceritie and thence according to the mesure of our sinceritie such wil be the mesure of our Godlinesse Sinceritie makes the lowest actions of a Godly man higher in Gods estime than the highest and most glorious actions of rotten-hearted professors He is indeed the Godly man that really and prevalently intendes what he pretendes to be that is loyal to God in Affection as wel as in expression that not only assentes to Christ in jugement but also consentes to him in heart that makes use of the bloud of Christ not only to heal a wounded Conscience but also to kil lust in the heart finally who is never satisfied ' til he arrive to such a plenitude or Bent of wil towards God as al hypocrites come short of This is the Godly man the Scripture describeth And oh What a prevalent Influence hath the serious expectation of Christs second coming on this piece of Godlinesse We find this exemplified in Paul who gives us a confession of his faith Act. 24.15 16. Act. 24.15 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 As if he had said For my part if you wil have the sum of my faith and hope it is this I believe and wait for the coming of the Son of God to jugement And what doth he collect hence v. 16. And herein do I exercise my self to have always a Conscience void of offence towards God Propter hoc i. e. Propter ban◠fiducian Grot. and towards men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this i. e. by reason of this confidence Oh! saith Paul how doth the real belief and hope of this great day strongly oblige and bind my Conscience to al manner of gracious exercices that hereby I may keep always a Conscience void of Offence toward God and men Now wherein doth a Conscience void of offence toward God chiefly consist Surely in that character of Zacharie and Elizabeth Luke 1.6 And they were both righteous before God walking in al the commandements and ordinances of the Lord blamelesse There is a vast difference between being righteous before God and being such before men oft such as seem most righteous in the eyes of men are most unrighteous in the eye of God But now Paul's main worke was to have a conscience void of offence or to appear righteous before God i. e. to be found sincere and blamelesse at the last great day And Oh! what a forcible Influence had the lively thoughts of the coming of his Lord hereon Phil. 1.10 Thus Philip. 1.10 That ye may be sincere and without offence ' til the day of Christ The day of Christ is here brought in not only as the terme but also as a motive and inducement to provoke men unto sinceritie To thinke that we must al ere long appear before the Jugement seat of Christ in our own colors nakedly as we are that there wil be no varnishing or guilding over of a rotten heart in that great day what a mortal wound would such thoughts as these give to our hypocrisie Oh! how wil al mens borrowed colors and paint be then melted away What a number of painted vizards and desguised masques of false hearts wil then be cast into the fire Paul tels us 1 Cor. 3.13 The fire shal trie every mans worke of what sort it is And surely the lively fore-thoughts of that fiery trial would
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
somewhat of God in duties but then how soon do they lose it again after duties by neglects or not walking with God in their callings But now a Soul that eyes admires adores loves and follows God not only in Religious Ordinances but also in commun providences employments and enjoyments such a man may be said to walke with God and to have attained more than ordinary strains of Godlinesse And what has a greater influence and force to raise up the heart to such a strain of heavenly conversation or walking with God than lively views of our approching Lord Oh! how doth the glorie of Christs second appearance beheld by faith winde up the soul to high raisures of communion with him in this life A Soul that ever lives in the believing views of Christs glorious appearing sees hears smels tastes toucheth and enjoys nothing so much as Christ How doth such a soul not only pray and meditate but also eat and drinke walke discourse live and die in Christ Is it not his whole businesse to enjoy Christ Doth he not make Christ his companion out of dutie as wel as in dutie Thus Enoch walked with God Gen. 5.22 Gen. 5.22 And Enoch walked with God Which is rendred Heb. 11.5 By faith he pleased God How did Enoch walke with and please God why surely thus Enoch by faith had a clear sight of the coming of our Lord as it 's evident from Jud. 14. And this made him studious and ambitious to walke with and please God by al manner of heavenly conversation he obeyed and followed the various cals and Impressions of God he retired from that sensual corrupt generation and lived much alone with God he enjoyed a true monastic life the whole world was to him a Monasterie wherein he found solitude and retirement with God Fiducial expectations of his approching Lord gave him many sublime and sweet meditations much pure light and fervent love many strong desires and unwearied endeavors in walking with God Oh! how were his Thoughts Inclinations and Affections hereby moulded into a fit frame for walking with God Believing and lively expectations of our Lords approche have a soverain Influence on communion or walking with God three ways 1. By enlarging the heart and raising it above it self None are more filled with God than those who have their hearts most enlarged towards God And O! how much is the heart enlarged towards God by lively views of the coming of our Lord To have raised expectations of our Lords approche how doth it amplifie and raise the soul above it self Is not this one of the noblest dispositions in the new creature As a Christian in his lowest condition far excels al other men so when he lies under such believing views of his Lords approche how much doth he excel himself Is he not as it were in another world how enlarged are his desires what elevated hopes has he how wide and capacious is his whole soul for walking with God Thus it was with the Spouse in the Canticles She was no sooner espoused to Christ but he goes away and resides in heaven and leave her no other way for the enjoyment of him but continued expectations and strong breathings after his return and oh how is her soul enlarged hereby in walking with God So Cant. 8.14 Make hast or flie away c. She had an holy impatience with Christian submission under his long absence So much was her heart enlarged in the expectation of his returne Such enlargement of heart and communion with God had Paul from the expectation of Christs returne Rom. 8.23 24. We our selves groan within our selves waiting for the Adoption c. Yea this is the last word that the Church or Spirit in the Church breathes forth in Scripture Rev. 22.17 And the Spirit and the Bride say come c. So John v. 20. Even so come Lord Jesus Thus the Primitive Churches had their hearts enlarged in longings for the coming of our Lord and thus they walked with God seing they could not enjoy their Lord in person they would in lively hopes and expectations of his returne 2. Lively expectations of our Lords second coming have a prevalent influence on communion and walking with God in that they keep God and the soul together Estrangements from God make a Schisme in our walking with him If you would keep God close to you you must keep your hearts close to God A variable professor who starteth away from God with every companie is not fit to walke with God And surely nothing hath a greater force to keep the heart close to God than lively views of our Lords returne What is it to have the heart kept close to God but to have it raised up to the Spirit and life of heaven When the bodie is in the world conversing with varietie of objects even then to have the heart in heaven this is that which I mean by having the heart kept close to God in al our ways And what more effectual to keep the heart and conversation in heaven than dayly expectations of our Lords approche Thus Paul walked with God Phil. 3 20. as he assures us Phil. 3.20 Having spoken before of some who made their belly their God and were immersed in earthly things he subjoins For our conversation is in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our State Citie Trade manner of life and conversation The current of our thoughts Inclinations affections and lives is in heaven i. e. in short he walked with God Ay but what was it that engaged him hereto That he addes Whence also we look for the Saviour our Lord Jesus Christ Here lies the Spring the root of his heavenly conversation namely his looking for the coming of our Lord. 3. To walke with God is to follow God in al ways of Service Suffering and Providence To observe what worke of service or suffering God cals us to and to fal in with God in that worke And what doth more effectually engage the heart hereto than lively expectations of our Lords approche Oh! how exact is such a soul in observing every motion of Gods Spirit and Providence What workings towards God hath it agreable to the workings of God towards the soul how flexible is it to turne this or that way accordingly as God turnes towards it Thus Enoch Noah and Paul walked with God 17. Deep and affectionate expectations of the coming of our Lord have a Soverain influence on Perseverance in Grace which is another fundamental part of Godlinesse A Godly man being rooted in the covenant and in Christ can never fal away finally and totally He may fal into sin but doth not cannot continue in his fals He may fal into a fit of slumber as the Spouse but his heart waketh The weakest believer at his lowest ebbe keeps a radical union with Christ False hearts forsake Christ when the comforts of Christ or of the world forsake them But Godly persons cannot forsake Christ albeit he may
seem to forsake them A man that is once truely Godly is ever so God hath put this divine qualitie into the nature of Evangelic Grace beyond that of Adam that it keeps mans mutable wil in an immutable state of Grace In other states men come to securitie by degrees but in the state of Grace a Godly man hath it at first dash and that from the Spirits indwelling Now a main Instrument which the Spirit useth to keep the Saints in perseverance is daily expectation of our Lords returne O! what more effectual to keep the heart from secret as wel as open backslidings than fresh views of our Lords approche Thus Jud. 21. Keep your selves in the love of God looking for the mercie of our Lord Jesus Christ unto Eternal life This also kept Paul tite and constant in his Christian race 2 Tim. 4.7 8. Alas what is it that makes many carnal professors turne their back on Christ and plunge their souls in al manner of sensualities but putting far off the coming of their Lord This seems to have given occasion unto Peter of this warme discourse touching the coming of our Lord his foreseeing there would arise many loose professors in these days who putting far from them the coming of the day of God would fal into al manner of sensualitie and profanesse as 2 Pet. 3.3 4. What thinke you Would Judas have been so base-minded as to sel his master for thirty pieces of Silver had he expected his second coming Can we imagine that Demas would have been so sordid as to leave the service of Christ and turne again to this present world had he kept the coming of his Lord in his eye No surely Ah! is not this the bitter root of al Apostasie in these last days secure professors dream not of their Lords approche SECT 3. What Influence the Expectation of Christs coming has on an holy Conversation HAving demonstrated what Influence the daily expectation of our Lords second coming has on Godlinesse we now procede to shew what an efficacious Influence it has on an holy conversation By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand as was intimated in the explication of the text al duties of the second table which have a more particular regard to men and our manner of Life or conversation among them I intend not to discourse on al those particular duties which necessarily conduce to constitute or make up an holy conversation towards men but to speak somewhat of the root of an holy conversation and then of such particular branches as in a more peculiar manner receive Influence from the serious expectation of our Lords approche As for the Root of al second-table duties or holy conversation towards men it is placed by our Lord in Love to our neighbor Mat. 22.39 And Paul tels us Rom. 13.10 that Love is the fulfilling of the Law i. e. so far as it prevails it fils up every dutie with its proper Forme Spirit or moral perfection O! what a seminal universal root of holy conversation is Love How much are al inferior duties influenced hereby and what more efficacious to breed love to men as men and to Saints as Saints than daily looking for and hastening to the coming of the day of God Thus 1 Thes 3.12 13. 1 Thes 3.12 And the Lord make you to increase and abound in love one towards another and towards al men even as we do towards you Here is required in Saints a twofold love 1. One towards another and 2. Towards al men We have a relation to and therefore ought to have a love for men as men but much more for Saints as Saints Our relations by nature ought to be near and dear to us but our relations by Grace much more dear and near Saints must communicate in commun love and benefits with al but in peculiar love and benefits with Saints Rectè in malu odimus malitiam diligimus creaturam ut nec propter vitium natura damnetur nec proptâ—r naturam viâ—ium diligatur Arg. We ought to hate the evil in evil men but to love the nature that so the Nature may not be condemned for the evil nor the Evil loved for the Nature Ay but what argument doth Paul here urge to induce these Thessalonians thus to abound in love one towards another and towards al men Surely no other than the expectation of our Lords approche as v. 13. To the end he may stablish your hearts unblameable in holinesse before God even our father at the coming of our Lord Jesus Christ with al his Saints The coming of our Lord is here brought in by Paul as a motive and means of their abounding in Love one towards another and towards al men O! how wil their hearts flame with love each towards other whose eyes are intent in looking for the coming of our Lord And there is good reason for it because then their hearts wil be perfectly knit together in love Alas were it possible that Saints who lie under so many essential and deep obligations to love each other could keep at such a distance as they do had they the coming of their Lord much in their eye It was the saying of a great Divine now with God That the Divisions in the Church are a greater plague than the raging sword And whence spring al these divisions but from our division from God And how comes it to passe that we are so divided from God but because we wait not for the coming of our Lord How soon would a deep expectation of our Lords approche dash out of countenance al our dividing principles and practices That should never be got by strife which may be had by love and peace Yea such thoughts would make us not only Patients but Agents in seeking after peace The more spiritual we are the more uniting and healing wil our spirits be and what makes us more spiritual than lively expectations of our Lords second coming In a circle the nearer the lines come to the centre the nearer they come each to other so here the more we look for and the nearer we approche to the coming of the day of God the nearer we shal approche each to other by brotherly love union and communion There is no such way to keep up an holy conversation as union and communion of Saints and what more efficacious to preserve union communion of Saints than union and communion with our approching Lord Neither doth this expectation of our Lords approche worke in the Saints love to each other only but also love to al mankind Oh! what a diffusive and generous love to the worst of men have such as lie under distinct and spiritual views of our approching Lord So much for the principe and root of al holy conversation namely Christian love which is the bond of perfection I now procede to some particular branches or parts of this holy conversation with endeavors to demonstrate what Influence they receive from
seriously consider that ere long he must answer at the bar of divine Justice for every idle word how would he bridle his tongue and watch over his lips Likewise the covetous worldling whose heart is in his bagges and barnes would he but now and then consider that his Lord is coming and wil require an account of his stewardship how would he endeavor to make friends of the unrighteous Mammon Lastly for the close secret hypocrite who makes it his worke to varnish his profession with seeming Graces alas did he but consider that when the Lord Jesus shal be reveled from Heaven al his hypocrisie wil be laid open al his hay and stubble his rotten hollow-hearted profession wil be burnt up in that flaming fire I say would your close hypocrites consider this how would they prize a little sinceritie how would they worke out their salvation with fear and trembling endeavoring to approve themselves not so much to men as to their Lord and master at his second coming My friends you cannot imagine what powerful influence such serious thoughts of Christs second coming would have upon mens hearts Methinkes the very thought that our Lord Jesus is coming to judge both quicke and dead that it cannot be long ere that every soul here present must appear before his jugement Throne and give an account of every thing done in the flesh and such as are not found in Christ shal then be turned into Hel to lie under the scorching wrath of a sin-revenging God and that for ever I say such thoughts as these methinkes should startle and affrighten every secure sinner in this Congregation Is not this sirs a sad contemplation and yet most true that of so many hundreds that doe meet together for the Worship of God the greatest part yea all that remain unbelievers shal ere long meet in Hel and there bewail their cursed securitie in not minding the coming of their Lord SECT 2. Practic Vses THE practic Vses which this subject as before explicated are of great moment and therefore deserve ferious Attention 1. Here is mater of doleful Lamentation and Humiliation to consider what strangers the most of Professors are to the coming of our Lord. It is the observation of a laâ—t great Divine now with God At this day the world is coming to the last fit of madnesse against Christ And wherein lies this last fit of the worlds madnesse against Christ but in mens endeavors to banish out of the World al thoughts of the coming of the Day of God as 2 Pet. 3.3.4 And oh what sad mater of Lamentation is it to thinke how far many Professors sal under this condemnation Alas how few understand what this means to look for and hasten to the coming of the day of God Where is the awakened soul that stands on his watch tower looking forth towards the coming of his Lord when was it that you had any lively heart-affecting views of that great day Doth it not give us a dreadful prognostic that some astonishing Jugement is at the dore because men so little expect the great day of Jugement at the coming of our Lord Has it not ever been a sad presage of some impendent Jugements if not ruine to a professing people when they have banisht from their hearts al serious thoughts of future Jugement as Lam. 1.9 O that professors would daily be humbled for and lament over this sin their not daily looking for and hastening to the coming of the day of God! 2. Our subject affords us also mater of Caution Advice and Counsel to professors and that chiefly in four particulars 1. That they beware of a carnally secure sleepy and loitering spirit in their Christian Race O! what a contradiction is a sleepy Christian to the Religion he professeth How near akin is a sleepy Christian to a dead hypocrite It s true the Hypocrites spiritual death is a total privation of al principles of life but doth not carnal securitie bring a suspension of the Acts of life even in a real Christian O! beware of carnal securitie after great peace and comforts whether inward or outward How doth carnal securitie creep insensibly on most professors first or last And what a danger are such in of dosing their peace exercices of Grace and Communion with Christ Remember carnal securitie comes not alone and when it comes it exposeth you to the violent incursion of every Tentation and that which is worst of al it binds up al your spiritual senses and Faculties so that you can neither look for nor hasten unto the coming of the day of God O! fear the terrors of the Lord at that great day How are the Consciences of most men bound up with chains of securitie so that they cannot see or fear their miserie before they feel it 2. Be advised also not to expect or desire much Rest in this Life Remember it is inconsistent with your present state to have your Rest here because you are now in your Motion and Race towards your approching Lord. The Saints triumph here lies in conflicts against sin and tentation his Rest in a life of faith under troubles He that expects other Rest here wil find the greater troubles and disappointment And this also know that the Hopes which a believer has under al his troubles of a Rest at the coming of his Lord are much better than al the present enjoyments of others Expectation of Rest here is a great bar to our looking for the coming of our Lord. 3. Beware of secret heart-back slidings from Christ For these are most opposite to our looking for and hastening to the coming of the Day of God It was the saying of an holy eminent Divine now in Glorie Thinke on this speech when you see me dead that of al Churches in the World the Lord Jesus carries a most Jealous eye over these for whom he hath done such great things and I know it he taketh exceding il your secret wantonnesses and whoredomes of heart 4. Take heed of a formal remisse sleight spirit in private duties or public Ordinances For hereby you lose your communion with Christ and so by consequence your looking for and hastening to the coming of the Day of God 3. Here is also mater of Heart-examination 1. Whether we look for the coming of our Lord. Are our hearts taken off from gazing on the fading Glorie of this lower world Do we value althings as they refer unto the coming of the Day of God Are our souls drawen by the Glorie of that day as the Iron is by the Load-stone Do we by faith feed on the good things of that day What influence hath the expectation of this day on our Hearts and lives Are we made more holy and heavenly-minded hereby If it be thus with us then al is wel But if after al our awakened thoughts we are again grown secure carnal earthly-minded formal in duties proud and confident in our selves it is a black marque we look not