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
himself under many affectionate and efficacious relations the consideration of which is exceding obligatorie and influential on such as wait for his second coming in order to al manner of holy Conversation and Godlinesse 1. Christ is the Believers Savior and therefore the looking for and hastening to his second coming cannot but leave a prevalent influence and engagement on their hearts to labor after the highest pitches of Godlinesse Thus Phil. 3.20 Phil. 3.20 For our Conversation is in Heaven from whence also we look for the Savior the Lord Jesus Christ What made Paul so studious and ambitious of an Heavenly conversation but his daily expectation of his Savior from heaven Oh! saith Paul my Savior is coming lo yonder he comes What meanest thou O my soul by conversing with things of time farewel al ye worme-eaten Idols of Clay Farewel I have no thoughts no Inclinations no Affections no Embraces no converses for you Adieu al flesh-pleasiing delights adieu Away away my soul to meet thy Savior where should thy heart and conversation be but where thy treasure thy Savior is No wonder indeed that Paul had his conversation in Heaven seing thence he looked for his Savior So Heb. 9.28 And to them that look for him shal he appear the second time without sin unto salvation The consideration of Christs second appearance unto salvation is of great force to such as look for the same in order to an holy conversation and Godlinesse The like Jude 21. 2. The Relation which believers bear to Christ as their Husband hath a soverain efficace on those that look for his second coming to wind up their Spirits to al manner of holy conversation and Godlinesse One main essential part of conjugal friendship consisteth in the daily expectation of our absent relation and the more lively thoughts the Wife has of her approching Husband the more wil she prepare herself to entertain him when he comes Oh! what a prevalent motive and argument is Christs conjugal relation to draw forth the hearts of his Spouse daily to look for and hasten to his second coming These are the last breathings of the Church in Scripture Rev. 22.17 and the Spirit and the Bride say come i. e. the Spirit in the Bride And what more effectual to worke up the believers heart and life to the highest raisures of Godlinesse and holy conversation than the lively expectation of Christ as their husband How soon would such thoughts dispel al adulterous thoughts and Affections towards the Idols of this World 3. Christ is related to believers as their Head which addes much to the Influence their looking for his second coming has on an holy conversation and Godlinesse As a bodie is either natural or politic so an Head and Christ is held forth in Scripture under both these capacities He is as the natural head in regard of Influence and as a politic Head in regard of governement to his Church Believers receive al gracious Influences from Christ as the natural bodie al animal Spirits from the Head as also al Laws and discipline as politic bodies do from their Rulers So Eph. 4.15 16. Which is the head even Christ c. So Eph. 4.23 Col. 2.10 Now Christ being thus the Head both as to Influence and Governement of his Church how much doth this oblige believers who expect his second coming to presse after al manner of holy Conversation and Godlinesse Alas whence hath the member sense motion and conduct but from its Head And doth not this oblige it to converse with and submit unto its head in althings And doth not the believers relation to Christ as his Head much more oblige him to look for and thence to conforme unto Christ in althings 4. Christ is held forth in Scripture as the very soul and life of Believers he being the same to them that the soul is to the bodie So Lament 4.20 Lam. 4.20 The breath of our nostrils the anointed of the Lord was taken in their pits c. Though this may have some regard to Zedekiah as the type yet it chiefly refers to Christ who is the breath of our nostrils i. e. our life So Gal. 2.20 Not I but Christ liveth in me Christ is to the believing soul the same that the soul is to the bodie Now this consideration that Christ is the soul and life of the New creature must needs have a very powerful and Soverain influence on al such as wait for his second coming Thus Colos 3.3 4 5. For ye are dead Col. 3.3 4 5. and your life is hid with God in Christ Our life is hid with God in Christ as in the Root Spring and Fountain but it shal be manifest at the appearance of our Lord. So it follows When Christ who is our life shal appear then shal ye also appear with him in glorie When Christ who is our life i. e. as the soul is the life of the bodie so is Christ of the soul The soul gives to the bodie life and al the issues thereof as health vigor sense growth perfection operation c. So doth Christ to the soul And what conclusion doth Paul draw from this that when Christ who is our life shal appear we shal appear with him in glorie That follows v. 5. Mortifie therefore your earthly members c. So that this consideration that Christ who is our life shal ere long appear is mightie influential on such as look for him 5. There are several other relations between Christ and believers the consideration of which is mighty efficacious on such as daily expect his second coming Is not Christ the Vine and are not they the branches Is not Christ the advocate and are not they guilty malefactors What are they but sick patients and what is Christ but the great Soul-Physician O! what a tender-hearted Sheepherd is Christ and what poor infirme Sheep are believers What a wise compassionate Father is Christ to such disobedient and froward Children as believers are Was there ever found such an indulgent Lord and Master as Christ is to such unfaithful servants as we are Now the consideration of these intimate relations which Christ has to believers are of great influence on such as expect his second coming What! say such is my Soul-Physician my great Sheepherd my Father my Lord so near in coming and shal I be so far behind in my preparation for him Must I hereafter live forever with him and shal I now live no more unto him Oh! What means this difformitie and distance from my great Lord and Father who is so near to me SECT 2. What there is in Sinners and Saints which renders the looking for Christs second coming so influential c. WE now procede to the second branch of our third Question namely What there is in Sinners and Saints which renders their looking for the second coming of Christ so Influential c. 1. There are some commun principles notions and Inclinations in
some great Divines incline to the later namely that it shal be only a Purgation and Refinement yet most terrible to the sinful World Oh! what prodigious universal devouring flames wil these be Alas how wistly wil the sensual sinner then look when al his terrene pleasures shal be snatched away by those mercilesse flames What wil the luxurious voluptuous Glutton do when he shal see al his delicious curious dainties with which he so much gratified his palate burnt up Where wil the ambitious man climb for honors when al Crowns and Scepters are consumed Where wil the avaricious covetous Worldling go to digge for riches when al his Gold and Silver is burnt up What wil become of al your fine houses your rich hangings your costly ornaments which you now Idolize Doct. 4 4. It follows v. 11. Seeing then that al these things shal be dissolved The Original is a participle of the present tense and so signifies strictly are dissolved which notes the certaintie and nearnesse of this Dissolution Whence observe That the Dissolution of the World by fire is most certain and near 1. As for the certaintie of this Dissolution we find it avouched not only by Sacred but also profane Writers It was a commun opinion among the Platonists that the World should be destroyed by fire which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also among the Stoics who called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seneca speaks much and fully to this purpose Minutius Foelix informes us that the Epicureans held the same The Pythagoreans also with several of the Poets averred the same Al these as we may presume borrowed these their Traditions of this last Conflagration from the Jewish Church among whom it was communly believed as is conceived from Enoch's prophesie as Jude v. 14 15 seems to intimate But the Sacred Scripture is positive herein 2. Neither is this last dissolution only certain but also very near It was looked on as near in the Apostles times but how much nearer then is it now Alas who knows how soon al your works of Nature and Art may be burnt up Al your splendid attire with al other curious pieces of Art which you now so much Admire and Idolise O fools what do we here Why sleep we so securely in this old Pesthouse which ere long wil flame about our ears What folie is it to build Tabernacles and take up our rest in this commun prison which wil soon be burnt Doth not time post away with speed and Eternitie post towards us Is not the Judge at the dore yea at our elbow Do not the Heavens daily waxe old as a thread-bare garment and doth not decrepit and lame Nature admonish us dayly that its Dissolution is near Yea doth not the scarcitie of faith upon the Earth assure us that the second coming of our Lord is not far off as Luke 18.8 And should not this engage us al to make sure of that Citie which hath foundations whose builder and maker is God Heb. 11.10 Oh! what a sad case shal we be in if when our Lord comes to pul down the Wals and burne up the very foundations of this leper-house so much overspread with sin we have no share in those Heavenly mansions John 14.2 Doct. 5 5. Hence our Apostle collects What manner of persons ought ye to be in al holy conversation and Godlinesse Whence observe That the speedy coming of Christ to Jugement layes a deep and essential obligation on al to aim at and labor after the highest raisures of holy Conversation and Godlinesse This is a Doctrine of great weight and Influence that which carries in it the highest motives yea the very vital spirits of faith and Godlinesse But the explication of this wil fal in under the following point Doct. 6 6. It follows v. 12. Looking for and hastening unto the coming of the day of God c. These words considered in their causal connexion with the precedent offer to our view this great Observation That the fiducial looking for or expectation of and hastening unto the second coming of our Lord has a mighty efficacious influence on al sorts of persons to raise them up to al manner of holy Conversation and Godlinesse This great Truth though last in order yet it seems first in the Apostles Intention and that indeed which gave the occasion and rise to this warme discourse touching the second coming of our Lord and ensuing Jugement This therefore I shal make the subject of our following discourse And for the explication hereof three Questions offer themselves as mater of Inquisition 1 Q. What it is to look for and hasten to the coming of the day of God 2 Q. What Influence the looking for and hastening to the coming of the day of God has on al sorts of persons to raise them up to al manner of holy Conversation and Godlinesse 3 Q. Touching the connexion of the parts Whence it is that the looking for and hastening unto the coming of the day of God has such an efficacious Influence on al sorts of persons to raise them up to al manner of holy conversation and Godlinesse CHAP. II. What it is to look for and hasten to the Coming of the Day of God SECT 1. The several Qualities of a sanctified eye whereby we look for Christs coming 1 Q. WHat it is to look for and hasten to the coming of the day of God This Question may be resolved into two parts 1. What it is to look for the coming of the day of God 2. What it is to hasten to coming of the day of God 1. What it is to look for the coming of the day of God This notion to look for being a metaphor borrowed from natural vision or sight we may refer the Resolution of the Question to the several parts of natural vision Which implies 1. A Visive facultie or eye whereby we see 2. An object visible or thing seen 3. A medium through which we see 4. The actual Reception of the Object into the eye Thus in the looking for the coming of our Lord There must be a spiritual eye an object visible a medium and the Reception of the object into the eye 1. There must be a spiritual eye or sanctified visive facultie to look for the coming of the day of God Without a sanctified mind there can be no looking for the coming of the day of God A blind man may as wel look on the Sun as a carnal mind look for the coming of our Lord. Now this spiritual eye or sanctified mind which is so essential to our looking for the coming of our Lord comprehendeth several Divine Qualities or dispositions 1. It must be an Evangelic fiducial eye not merely rational or legal To look for the coming of our Lord merely with an eye of Reason is but to put it farther off from us The coming of our Lord is an object altogether invisible to an eye of reason it 's faith alone can make it visible
flame c. By love the heart ascends up as in a flame to meet our Lord. Love is a swift post that carries the heart to its beloved It is never satisfied ' til it arrives to union and fruition of what it loves Absence fires love and makes it burne with a vehement flame towards its approching Lord. Yea it gathers force from obstructions and difficulties Love burning in the Intention of the wil gives swift feet yea wings to the soul to flie towards the coming of the day of God A soul inspired with love to our approching Lord is not its own but loseth it self in the bosome of its Lord There it lives and breathes and moves day by day Love is most artificial and puissant to hasten the soul towards the day of God it commands al the Passions and Actions of the soul to tend and move this way Yea it makes the most difficult unpleasant way easy and pleasant Alas do but thinke what love wil do to meet and enjoy an absent friend and wil it not do much more to meet and enjoy its absent Lord Love grows not faint or weary in its motion towards our coming Lord. Yea it multiplies by acting and that from the similitude there is between the lover and beloved Hence there is no Grace that has such a strong inclination to its act and object as this Divine Love Indeed it s never wel pleased longer than it is hastening to its beloved It immediately delivers up the heart to its approching Lord and so adheres to him by an unioâ— of spirit It is impatient til it come to take hold of its Lord it melts and dissolves the heart into him Such is the force of Love in hastening to the coming of the day oâ— God 2. The soul hastens to the coming of the day of God by longing desires after it Desires are the firstborne of Love and the feet of the soul whereby it moves towards its beloved He that is possest with desires after the coming of Christ cannot but hasten towards that great day For desire is an hungry greedy Affection which thinkes it has never enough of what it desires In every lover there is a desire of union with its beloved and therefore the absence of Christ causeth the soul to breath forth love-sighs after his second coming Thus the Spouse Cant. 8.14 Cant. 8.14 Make haste or flee away my beloved and be thou like to a Roe or to a young hart upon the mountains of Spices Flie my beloved As the Spouse began with desires of Christs first coming Cant. 1.2 to kisse her by the Preaching of his Gospel so she ends this her Song with earnest desires of his second coming to put an end to al her miseries Thence it follows And be thou like to a Roe or liken thy self to a Roe i. e. be swift and make haste to flie away or to a young hart on the mountains of Spices Some conceive that the Harts which sed on those mountains of Spices had a very aromatic fragrant smel and thence the Spouse here ressembles her beloved to these thereby to shew how much her heart was ravished with the sweet odors of his Grace and how much she longed for his second coming Thus the same Spouse or Church Rev. 22.17 And the spirit and the bride say come and let him that heareth say come and v. 20. even so come Lord Jesus As if she had said O time post away and hasten the coming of my Lord come Lord come for Love is tormented with delays Thus ardent desires after the coming of our Lord do much hasten the soul towards that day A believers continual crie should be Lord come down to me or take me up to thee His desires after the coming of his Lord should never cease ' til he be master of what he desires This was the language of Pauls groans 2 Cor. 5.2 For in this we groan earnestly desiring to be clothed upon with our house which is from Heaven Pauls groans after his dissolution were in order to the conjunction of his soul with Christ and hereby he hastened to the coming of his Lord. 3. The soul hastens to the coming of the day of God by lively Hopes of that day Hope is the neck stretched forth or head lifted up whereby the soul expects with confidence its approching Lord. Hope as the good Spies Caleb and Joshua prophesieth good things in the greatest difficulties A fiducial hope stands on sure ground even the word and fidelitie of God and therefore it wil not be soon shaken though the pillars of Heaven and Earth are shaken Yea when the times are worst hope oft expects the best even the coming of our Lord. Luk. 21.28 Thus Luke 21.28 And when these things begin to come to passe then look up and lift up your heads for your Redemtion draweth nigh These things i. e. distresse of Nations and the powers of Heaven being shaken with other terrible forerunners of the Son of God v. 25 26 27. Then look up Ut solent qui de loco superiori libertatem expectant Grot. and lift up your heads These are expressions of hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look up as they who from some eminent place confidently expect libertie and deliverance The more we hope for Redemtion at the coming of our Lord the more our souls wil hasten towards that day If our hopes flagge our pace wil flagge The longer the thread of our hope is the swifter wil our motion be towards the coming of the day of God Yea strong and lively hopes make us partakers of Christ and al the good things that attend his second coming Heb. 3.14 So Heb. 3.14 For we are partakers of Christ if we hold the beginning of our confidence stedfast unto the end Principium quo sâ—stentamur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The principle or foundation by which we are supported Wel-grounded hopes give a subsistence to the good things hoped for and thence we find the same word used to expresse faith by Heb. 11.1 as it is the subsistence of things hoped for Now the good things hoped for being made subsistent and present in and by hope no wonder if the soul hasten towards the coming of Christ hereby 4. The soul hastens to the coming of the day of God by an holy dread awe and fear of that day That great day although it be most joyous to Saints yet it wil be also most terrible to sinners And the terrors of this day apprehended by faith leave an holy awe and dread on believers themselves Oh! what holy Tremblements of heart have many awakened serious souls at the apprehension of that terrible day This seems to be the import of Pauls Exhortation 2 Cor. 5.10 2 Cor. 5.10 11. For we must al appear before the Jugement seat of Christ c. What follows 11. Knowing therefore the terror of the Lord we persuade men As if he had said Oh friends Wil not that
be 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
and the same And what is there more efficacious to improve such an holy friendship with God than serious expectations of the coming of our Lord Oh! how ambitious wil such be to have one and the same Mind Wil Affection and Conversation with Christ Paul was one of the best friends Christ ever had on earth and wherein lay his friendship chiefly but in conformitie to the death and life of Christ 2 Cor. 4.10 11. 2 Cor. 4.10 11. Always bearing about in the bodie the dying of the Lord Jesus that the life also of Jesus might be manifest in our bodie c. Paul was couformable as wel to the death as to the life of Christ As Christ died for sin so he died to sin And as Christ lived to God so Paul in his mesure Christ was his great exemplar both in regard of active and passive obedience Christs exemple was not only the Rule but also Reason of his obedience The love of Christ to him and his love to Christ prevailed on him to live the life of Jesus The end of his suffering for and obedience to Christ was to manifest the life of Christ And what did wind up his Spirit to such a divine friendship and conformitie unto Christ but serious thoughts of his second coming So John tels us 1 Joh. 3.2 3. that every one who hath hopes of being found at last day a friend of Christ purifieth himself as he is pure And Paul informes us Tit. 2.11 12. That the Grace of God teacheth us that denying ungodlinesse and worldly lusts we should live soberly righteously and Godly in this present World i. e. in short that we should demonstrate our friendship to Christ by manifesting the life of Christ And then he addes the ground of al v. 13. Looking for that blessed hope and the glorious appearing of the great God and our Savior Jesus Christ 2. Another part of friendship with Christ consistes in an holy Ambition to please him A true friend makes it his businesse to please and content his friend so Believers to please Christ And herein much of the Spirit of Godlinesse doth consist What is al pietie but a studious emulation and endeavor to please God Hence among the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Godly man was one that had a care to please the Gods Such also they stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophiles a friend of God Thus Enoch is said Heb. 11.5 to please God and what made him thus ambitious to please God but fiducial expectations of the coming of our Lord of which we find mention Jude 14. Such a Court-like ambition had Paul to please Christ 2 Cor. 5.9 2 Cor. 5.9 Wherefore we labor that whether present or absent we may be accepted of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore i. e. because we have this Confidence and desire of being present with our Lord who is our best friend therefore we labor Si nificanter â— surpavit hoc votabulan quo soreasis quaedam ambitio hâ—norum propriè sig â—ificatur Bâ—za 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have a certain courtlike ambition and holy emulation of pleasing Christ Thence he addes v. 10. For we must al appear before the jugement seat of Christ Oh! what a prevalent argument was this to worke up Pauls spirit to an holy emulation of pleasing Christ Thus also Peter in the words following our text 2 Pet. 3.14 wherefore beloved seing that ye look for such things be diligent that ye may be found of him in peace without spot and blamelesse Here he brings in the looking for the coming of the day of God as a strong argument inducing them to an holy emulation and contention after al manner of gracious qualities for the pleasing of Christ their friend 3. Another part of Godly friendship with Christ consists in importunate desires and endeavors to serve him It s a great saying of a serious Jansenist S. Cyran One of the most principal rules for solid devotion is that we let not passe the least occasion for serving God If there be any vacuum or emty space in our lives the Devil wil be sure to fil it up and so obstruct our friendship with Christ What more obsequious and officious than friendship and who are more industrious and unwearied in the service of Christ than such friends of his who dayly expect his second coming Thence that parabolic exhortation of our Lord Luk. 19.13 Luke 19.13 And he called his ten servants and delivered them ten pounds and said unto them occupie ' til I come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 employ al your thoughts vigor and activitie in my service and why til I come This is brought in as an argument or motive to engage them more effectually in his service A soul that lives much in the expectation of Christs coming wil spend as much time and strength as he can in the service of Christ but as little as he can in the service of sin Thus also it was with the Corinthians 1 Cor. 1.7 So that ye come behind in no gift waiting for the coming of our Lord Jesus Christ Their waiting for the coming of our Lord is brought in by Paul as that which has a very efficacious causal Influence on the improvement of their gifts in order to the service of Christ And what made Paul so vigorous and laborious in the service of Christ but daily expectations of his returne So 1 Thes 2.19 For what is our hope our joy our crown of rejoycing Are not even ye in the presence of our Lord Jesus Christ at his coming That which made Paul so unwearied in his service for Christ among the Thessalonians was an eye fixed on the coming of Christ and the Crown he should then receive for al his labors Such thoughts make us do much in a little time for Christ 4. Lastly a main part of our friendship with Christ consists in an affectionate complacential remembrance of him in his absence and doth not the formal spirit hereof consist in looking for and hastening to the coming of the day of God Are not they most mindful of him who daily expect his second coming Was not this one main intent of our Lord in the Institution of his last supper that we might thereby keep alive the memorial of him 1 Cor. 11.25 26. Thus 1 Cor. 11.25 This do ye as oft as ye drinke it in remembrance of me Friends at parting are wont to leave remembrances each of other so Christ left his last Supper as a love-remembrance with his friends Thence it follows 26. For as oft as ye eat this bread and drinke this cup ye do shew the Lords death ' til he come The coming of Christ and the expectation thereof is that which gives life to our remembrance of him The thoughts of Christs returne give a fresh lustre and sweetnesse to al love-tokens 15. Solid and deep expectations of our Lords coming have a particular and powerful Influence 〈◊〉 〈◊〉 〈◊〉
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