Let your Thoughts and Affections ever worke according to the Dignitie of those objects you expect at the coming of your Lord and your Relation to them Hast thou a clear apprehension of thy Lords approche and some Assurance of an Interest in him O! then how should thy Love by al manner of vehement exercices both of desire hope Joy and satisfaction move towards thy Lord Or doest thou behold the coming of thy Lord but want a prevalent assurance of an Interest in him what an holy awe and filial fear of thy Lord what hatred and Indignation against sin oughtest thou to have 4. Make frequent suppositions of thy Lords Approche and thinke what thoughts thou wilt then have of things Remember with what swift wings time posteth away and Eternitie hastens towards thee Make such suppositions as these What if this night I should hear the midnight-crie Behold the bridegroom cometh how am I prepared to meet my Lord Can I look him with confidence in the face Wil my soul then be able to passe the fiery trial without being consumed 5. Do nothing but what thou wouldest do if the Lord were come This wil give thee much confidence in looking for the coming of thy Lord. They who mesure al their Actions by that day wil not care how soon it come Such as keep their spirits in an absolute submission to the Divine wil both as to doing and suffering are in the fittest posture to entertain their Lord. The reason why the most of men are so averse from looking for and hastening unto the coming of the day of God is the Irregularitie of their Actions which they know wil not bear the trial of that day 6. Contend daily with invincible Resolution and violent efforts towards the coming of the Day of God Go forward in the strength of the Lord with invincible courage and vigorous activitie to meet your Lord and remember what difficulties you meet with in your way wil be made up in the enjoyments that follow Alas what is it that keeps our souls at such a distance from the coming of the Day of God but the Formalitie and Dâ—â—dnesse of our Spirits in our race Is theâ—e much deadnesse in thine heart whereby thou art hindred in thy race And is there not much life in Christ to quicken thee then adhere to him draw from him of his fulnesse Grace for Grace that thou mayst run with speed the race set before thee Dread a loitering formal spirit as much as Hel. 7. Muse and consider much on the glorious effects which follow the coming of the day of God Remember that thy present thirsty desires wil then be turned into a love of Fruition and complacence How soon wil the Saints present tears be changed into eternal joys O! what an excellent thing is Heaven Doth it not as much or much more excede our present apprehensions as our present apprehensions excede our present enjoyments What are al present enjoyments whether spiritual or temporal but shadows in comparison of those celestial enjoyments Yea al we here enjoy is scarce a picture of that glorious state O! what a blessed day wil that be when the Saints shal leave though not their Natures yet al their imperfections both natural and sinful When al their Spiritual Darknesses Errors and Douts shal end in the beatific Vision of God as he is face to face When al their Rebellions of heart shal end in a perfect conformitie and subjection to the Divine Wil When al their unlawful passions and exorbitant Affections shal end in a regular harmonie and motion when al their Deadnesses in Duties shal end in the most vigorous and lively exercices of al manner of Graces When al their convulsions and terrors of Conscience shal end in complete assurance of Gods Love when al their Distances and Estrangements from God shal end in perfect Union and communion with God When al their troubles disgusts and dissatisfactions in this world shal end in perfect Rest and Satisfaction O! what a glorious blessed Day wil this be How would the serious and lively views hereof by faith fixe the heart in looking for and hastening to the coming of the Day of God 8. Familiarise thoughts of death unto thy soul and never rest satisfied ' til thou hast brought thine heart to a wel-grounded chearful willingnesse to be dissolved None look for and hasten to the coming of their Lord so much as they who daily wait for their change O! how welcome is death when it comes to those who daily look for it Who live better lives than they who continually thinke of death What more effectually engageth men to die unto althings of time than daily expectations of Death They who look for the dreadful hour of Death and Jugement how much do they despise al the dreadful things of this life Remember that death comes not the sooner for your expectation of it But the more you look for it the better prepared you wil be to entertain it when it comes You wil die out of choice not merely from necessitie I shal conclude with a great saying of that holy man Mr. John Rowe p. 124. of his life when he drew near to death why said he should we not be willing to die Christ came from Heaven to Earth to free us from sin and miserie and why should not we be willing to go from Earth to Heaven to be freed from sin and miserie FINIS Books Printed and are to be sold by John Hancock Senior and Junior at the first Shop in Popes-Head-Alley at the three Bibles Who sells all sorts of Divinity-Books c. to Chapmen or others TWelve Books lately published by Mr. Thomas Brooks late Preacher of the Gospel at Magarets New Fish-street 1. Precious Remedies against Satans devices Or Salve for Believers and Unbelievers sores being a companion for those that are in Christ or out of Christ that slight or neglect Ordinances under a pretence of living above them that are growing in Spirituals or decaving that are tempted or deserted afflicted or opposed that have assurance or want it on 2 Cor. 2.11 2. Heaven on Earth Or a serious Discourse touching a well-grounded Assurance of mans everlasting happinesse and blessednesse discovering the nature of assurance the possibility of attaining it the Causes Springs and degrees of it with the resolution of several weighty Questions on the 8. of the Romans 32 33 34 verses 3. The unsearchable Riches of Christ Or Meat for strong Men and Milk for Babes 〈…〉 two and twenty Sermons from Ephes
Affections 3. For Believers not to mind the coming of their Lord is a sin against the strongest and deepest obligations Doth not this oppose al our Covenants Resolutions Experiences Ordinances yea the bloud and heart of our dying and exalted Savior Was not this one main end of the death and exaltation of Christ that believers might live always in the expectation of him 4. What a World of other sins are maintained by our not looking for our Lords approche What more prevalent to feed Idol-lusts How is Conscience cast into fits of spiritual slumber hereby as Mat. 25.5 What a world of sloath deadnesse and formalitie is nourished hereby How much Instabilitie confusion and distraction of spirit is caused hereby 5. Yea how cruel and injurious are such to their own souls What a sting and poison doth this put into every affliction How doth it embitter the sweetest mercies Yea doth it not open a dore to al tentations and leave men shiftlesse under the greatest difficulties 5. Let us then al be exhorted henceforth daily to look for and hasten unto the coming of our Lord. And to provoke our hearts hereto let these following motives be duely considered by us 1. Is not that great day our time of Rest and do not al mind their Rest specially after hard labor and a tiresome journey would not al fain be at home when night comes What is this world but our Wildernesse 2. Consider the nearnesse of your Relation and the manifold engagements you stand in unto Christ Are you not maried unto Christ and doth not the law of mariage require that you daily expect the coming of your absent husband Remember you are not maried to the clay-Gods of time but to Christ who has laid infinite obligations on you daily to expect his returne 3. Consider also Christs Regard and Affection towards you Though his Bodie be in the supreme Heaven yet is not his eye of pitie and care yea and his heart with you Doth he not long for you and wil you not also long for him 4. Remember also what Influence this looking for your approching Lord hath on your heart and ways O! What Vigor and Strength doth it infuse into al that you do or suffer How much is the heart hereby fortified against al tentations and difficulties This wil be wings and spurs to the soul in every dutie The more you eye your home the more active wil you be in your way 5. Is not this likewise your Glorie and triumphe to turne your back on althings of time and daily to look for and hasten to the coming of your Lord Are you not hereby advanced into the highest forme of Christians yea taken up into the very spirit and life of Heaven Have you not hereby a beginning of Heaven a stampe of Glorie on your hearts and lives 6. Remember that al you do for your souls without a regard to the coming of the day of God is nothing You neither mind nor affect nor act any thing to purpose longer than you mind your Lords approche What is al your Religion without this but a dreaming sleepy loitering formalitie Al your Actions and passions for God which refer not to this day are lost 7. To look for and hasten unto the coming of your Lord puts you into a state of Libertie and freedome it makes you free-borne Citizens of Heaven as Phil. 3.20 Whereas al others are chained to the Idols of time prisoners to their lusts of servile ignoble spirits Nothing brings so much Amplitude and Libertie of heart and ways as daily looking for that great Day 8. Remember the judge standeth at the dore you are on the brink of Eternitie and dare you sleep or loiter when the judge is so near Is it not prodigious folie to lie dreaming on the precipice of Eternitie If you look not for the coming of your Lord is it not a black marque that wrath and jugement look for you Have you not sufficient cause to question your Interest in Christ if you altogether neglect and disregard his second coming 9. Know that your choisest comforts peace hopes Graces with the whole of the Divine Life depend greatly on your looking for and hastening unto the coming of your Lord. Christ wil never honor you with much peace joy and Grace if you wil not honor him with looking for and hastening unto his second coming 10. Future Blessednesse is entailed on our present looking for and hastening unto the coming of our Lord. Thus Heb. 9.28 And to them that look for him shal he appear the second time without sin unto salvation So that you see Christ wil appear to none in a way of salvation but such as look for him 11. Doth not the whole Creation excepting the secure sleepy world look for the coming of our Lord as Rom. 8.19 20 21. and wil you not do the same 12. Lastly To be altogether unmindful of your Lords approche argues a lifelesse senselesse heart Is not the expectation of your Lords approche your safest sweetest richest noblest life Oh! then what a sad death is it to be deprived either in part or in whole of that which is your highest life To be dead to Christ and his second coming which brings eternal life what a miserable death is this Is not al life dead and gone if your looking for your Lords returne be dead and gone To give a few Directions for our better looking for and hastening unto the coming of our Lord. 1. Make the promisse the mesure of thine expectations and let thy spirit be unsatisfied til thou hast got some assurance of an interest in the good things promissed at the coming of thy Lord. As the promisse alone can give being to thy faith and hopes so the Assurance of an interest in the things promissed gives life and vigor to thy looking for and hastening unto the coming of thy Lord. Thou canst not hope for the coming of thy Lord without a promisse neither wilt thou hasten towards it without some persuasion of an Interest in the things promissed Leave not soul-concernes under any hazards or peradventures Rest not satisfied in any condition ' til you are sure you can look Christ in the face when he comes without fear or shame In order hereto cast up your accounts daily and never be satisfied without some assurance your sins are pardoned 2. Be ever parting with the Idols of time Let no false God or Image of Jealousie loge in your heart Remember the Lord usually conveigheth his most deadly poison through the sweet wine of prosperitie O! how many by having their eyes dazled with the glorie of this world have lost the sight of their Lords approche How soon are our eyes misted and hearts bewitched with the golden pleasures of that heart-inveigling Idol the World Oh! at what a distance ought we to keep from the wals of this Pest-house what have we to do with this dirty Idol which the degenerate Sons of Adam Worship and adore 3.
A DISCOURSE OF CHRIST'S Coming And the Influence which the Expectation thereof hath on al manner of Holy Conversation and Godlinesse By Theophilus Gale 1 Cor. 16.22 Maranatha i. e. Jude 14. The Lord cometh LONDON Printed for John Hancock Senior and Junior to be sold at the three Bibles in Popes head Alley over against the Exchange 1673. Preface SIns have their fashions as wel as Garments And the great sin in fashion now adays is Atheisme A sin not openly professed yea scarce heard of in the Infant-state of the World when the miraculous operations of the Deitie in the Creation and Gubernation of althings were so fresh and conspicuous But in elder Times when Philosophie in the Scholes and Human Policie in states began to prevail then began Atheisme to spring up therewith Yet could it never obtain any considerable vogue or Reputation ' til of late years But now alas alas how hath it in a few years overspread the Christian world And what have been the seeds of this prodigious sin so much repugnant to human Nature but Infidelitie and carnal securitie as to the coming of the Day of God This the Apostle Peter by a Spirit of prophesie distinctly foretold 2 Pet. 3.3 4. knowing this first that there shal come in the last days scoffers walking after their own lusts and saying where is the promisse of his coming c. What are the Last days which Peter here refers unto but this last Period of the world in which we live And who are the Scoffers he makes mention of but Atheistic sensual sinners who put far from them the coming of our Lord to jugement Neither have these sins of Atheisme Infidelitie and carnal securitie diffused their venimous Influences through the debauched and superstitious World only but also through many Reformed Churches O! What a world of practic Atheisme and Infidelitie is to be found among many professors of Religion Do not the Lives of too many notional Professors evidently demonstrate to us that they really believe not what they professe What may we judge of the sensual professor whose main studie and care is to gratifie his brutish Appetite Can we imagine that he believeth what he professeth touching the coming of the day of God No Surely And may we not conclude the same of the Avaricious covetuous professor whose main designe is to fil his bags with Gold and Silver Did he indeed believe the coming of his Lord how ambitious would he be to improve his unrighteous mammon to the best advantage for his master's service But to ascend higher to the forme of more refined professors has not a spiritual slumber of carnal securitie seized on the generalitie of Professors both wise and foolish Virgins Are not the Foolish Virgins or formal professors at this day under a dead sleep of carnal securitie Yea do not the Wise Virgins also slumber if not sleep I know not of any piece of Scripture more applicable to these days we live in than that of our Lord Mat. 25.5 While the Bridegroom tarried they al slumbered and slept This is the curse of these last days That the nearer the Bridegroom is the more professors slumber and sleep This our Lord foresaw and foretold of these last times And what is the meaning of al those awakening Jugements which at present al the European Churches are fallen under but to startle slumbering professors out of their sweet sleeps of carnal securitie And yet Lo to this very day how do the most of professors slumber if not sleep on their beds of carnal securitie Doth not the Lord as it were force open the eyes and break in with awakening Jugements on his Churches day by day Who knows how near that midnight-crie Behold the Lord cometh Mat. 25.6 may be Is it not then mater of prodigious Astonishment that Christians the main of whose profession is To wait for the coming of their Lord should be surprised with spiritual slumbers in a day of so great Danger and Dutie when in al likelyhood some eminent Approche of their Lord and as we have cause to fear in a way of Jugement is so near The contemplation of the forementioned particulars with some other considerations is that which hath given Life and Forme to the following Discourse which is intended as a word in season to awaken secure professors and wind up their Spirits unto that which is their highest concerne at al times specially in these evil Days namely A daily looking for and hastening unto the coming of the Day of God in order to al holy conversation and Godlinesse And would Christians but seriously consider and meditate on the weight and force of this Argument it cannot be imagined what sweet and efficacious Influences it would derive on their Hearts and Lives O! Vnto what Eminences and Raisures in Grace would they arrive how visible and glorious would their Graces be How humble and yet heavenly-minded would they be What real spiritual deep broad sublime feeling and affective Notions of God would they have What a plenitude and fulnesse of Grace would possesse the Bent of their Wils How would their Graces lend to each other their mutual Succur and Assistance Yea what a combination of Graces seemingly opposite would there be found in them did they daily look for and hasten unto the coming of their Lord A Believer that lives under the power and Influence of this frame at what a distance from sin doth he keep How much is his heart Crucified to al the Glorie of this fading world Doth he not daily die unto al self-confidences in Grace received Is not Christ placed in the room of self O! what generous and sublime thoughts of Christ has he Who so precious in his Eye as Christ and thence who so precious in Christs eye as he How much doth such a soul thirst after the most intimate Vnion and Communion with Christ Who values Adoption pardon of sin and peace of Conscience more than he O! what a tender feeling conscience has he Doth not the least sin burden and pinch him more than the greatest sufferings What an exact scrutinie and examen doth he bring his heart and life daily under How much is his heart broken for and broken off from sin day by day Is it not his greatest grief that he should so much and so oft grieve the Spirit of God Doth he not daily judge and condemne himself that so he may not be judged and condemned of the Lord at the last day O! What a profound abasement of spirit and humble silence before the Divine Majestie doth he lie under How bitter and loathsome is sin to him because it unfits him for his Lords companie How little can he be frowned out of Dutie or flattered into sin It s true he is meek modest and patient in his own cause but O! how fervent and warme is his zele in the cause of God What strength and force doth his zele gain by opposition Who more active and vigorous
6. 119 2 Thes 2.1 109 1 Timoth. 6.12 14. 111 2 Timoth. 1.7 23 4.8 60 Titus 2.12 13. 149 Hebr. 3.14 64 5.14 28 11.1 50 51 11.9 10. 98 11.13 51 11.26 92 James 1.8 20 111 2.12 170 5.9 153 2 Pet. 1.9 23 3.10 3 7 3.11 7 8 89 97 114 3.12 9 11 1 John 3.2 3. 101 Jude 14 15. 75 21. 93 ERRATA PAge 77. l. 7. for there read then p. 82. l. 22. for have r. hath p. 96. Title for of r. to p. 100. l. 6. dele the period af er Godlinesse p. 100. l. 20 after same adde with p. 107. l. 27. before stable adde more p. 160. l. ult dele to after Judge p. 185. l. 4. for forcing r. fixing A Discourse of Christs Coming c. CHAP. I. The Explication of 2 Pet. 3.10 11 12. with several Observations deduced thence SECT 1. The Explication of the Text. OUR Apostle Peter by a spirit of prophesie forseeing what a deluge of Atheisme and Epicurisme would break in on the professing World in these last days how many scoffers would arise walking after their own Lusts and denying the last Jugement he doth in this 3 Chapter premonish Believers hereof and also confirme them in the expectation of the second coming of their Lord. The Chapter has two parts 1. A confirmation of Christs second coming to Jugement 2. An elegant description of the same with the worlds destruction In the first part there are these members 1. A prediction of Atheistic Epicurean scoffers who should arise in these last days c. v. 3. 2. A Recitation of their Argument whereby they should endeavor to subvert the second coming of Christ and future Judgement v. 4. 3. The Refutation of their Argument v. 5 6. 4. A confirmation of the Worlds dissolution by fire v. 7. 5. A proleptic excuse for the delay thereof v. 8 9. In the second part of the Chapt. you have 1. A description of Christs coming to Jugement both from the manner of it which would be most sudden and unexpected by many and from its Adjunct namely the Worlds last Conflagration which is explicated in its parts v. 10. 2. An exhortation to al manner of holy Conversation and Godlinesse drawen from the manner of Christs coming and the Worlds dissolution v. 11 12. 3. A promisse of New Heavens and New Earth v. 13. 4. A Repetition of his exhortation to pietie and a confirmation of the same from Pauls Epistles v. 14 15 16 c. So much for the coherence in general The Text is a Description of our Lords second coming to Jugement both with the Manner and Adjuncts thereof and thence an Exhortation to al manner of holy Conversation and Godlinesse In the verse immediately precedent the Apostle makes mention of Gods Longanimitie or Long-sufferance But lest any should abuse this Divine Long-sufferance to carnal securitie he subjoins in our Text v. 10. But the day of the Lord wil come as a thief in the night c. The first Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The is very emphatic and distinctive The Day i. e. that great solemne day of the Lord which wil put an end to al the Days of time and usher in Eternitie This Jude v. 6 cals The Great day And the Syriac expresseth the emphase by That Day i. e. That illustrious renowned day which was so oft mentioned by our Lord in the days of his flesh as Mat. 7.22 24.36 26.29 as also by Paul 2 Tim. 1.18 c. That Day the forethoughts of which is so terrible to sinners and so refreshing to Saints That Day which wil be so black dismal and hideous a Dooms-day to the wicked but so bright and glorious a day of Relaxation and Rest to Believers Of the Lord. Why is it called the day of the Lord 1. By reason of its excellence and magnificence For things most excellent and surpassing are by the Hebrews in a more special manner attributed to God as the fire of God the Ceders of God c. 2. Because this wil be the last Day of Time which puts a period to Christs Mediatory Kingdome and ushers in Eternitie 3. Because in this day our great Lord wil manifest his Omnipotence Faithfulnesse Justice Holinesse Wisdome with his other glorious Attributes which now seem veiled with greater lustre and Majestie 4. It seems to be called the Lords day in opposition to mans day in this life The wicked have their Day of Sin ay but the Lord wil also have his day of Jugement The Enemies of Christ have their day of persecution ay but wil not the Lord have his day of vengeance also Close hypocrites have their day of hypocritic profession and the Lord wil have his day of manifestation and discovery Afflicted Saints have their day of suffering but the Lord wil have also his day of recompence 2 Thes 1.6 7 c. Wil come as a thief in the night Our Apostle hath taken this Ressemblance from the mouth of our Lord Mat. 24.43 But know this that if the good man of the house had known in what watch the thief would come he would have watched c. So Luk. 12.39 The same similitude is used to the same intent by Paul 1 Thes 5.2 The Day of the Lord so cometh as a thief in the night The like Rev. 3.3 16.15 But why is the coming of our Lord thus expressed under the similitude of a Thief 's coming Because 1. The coming of a thief is unexpected and uncertain he usually surpriseth those in the house when they least expect him So the coming of our Lord shal he when secure sinners least expect him 2. The coming of a thief is usually swift and speedy The lesse he is expected the more speed he makes though the whole familie be asleep yet he sleeps not but is vigilant and active in his course and motion So our Lord his coming is not lesse speedy than unexpected Though sinners may sleep on the bed of carnal ease and securitie yet he sleeps not but is exceding quick and swift in his motion So Mat. 24.27 For as the lightening cometh out of the East and shineth even unto the West so shal also the coming of the Son of man be 3. A Thief comes to rob and make spoil yea oft to kil So our Lords coming is in order to vengeance on the secure unbelieving World Thus Luke 21.34 35. so that day come on you unawares for as a snare shal it come on al them that dwel on the face of the whole earth Some of the Ancients referring that clause in the night not so much to Thief as to Wil come were of an opinion that Christs second coming would be in the night This also they collected from the Parable of the Virgins Mat. 25.6 which seems to have given the first ground to the Popish Vigils or watches But it seems evident that the word night here must be referred to (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referendum est ad 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
and evident So Heb. 11.1 Faith is said to be the Evidence of things not seen i. e The coming of our Lord and al those good things hoped for at his coming are altogether inevident and invisible to a carnal eye yet visible and evident to an eye of faith Neither must it be a legal eye whereby we expect the coming of our Lord. A legal eye looks only on the black and terrible part of the day of God and therefore never hastens the soul towards it A legal terrified eye flies from the coming of our Lord Rev. 6.15 16 17 but an Evangelic eye posteth towards it A legal eye breeds horrors and affrightments but an evangelic eye love to and delight in this great day 2. It must be a single eye The coming of our Lord is an object very glorious and remote therefore if the eye of the mind that looks towards it be not single it can never reach that day Our great Lord informes us Mat. 6.22 Mat. 6.22 23. The light of the bodie is the eye if therefore thine eye be single thy whole bodie shal be ful of light 23. But if thine eye be evil thy whole bodie shal be ful of darknesse c. A single eye in nature implies a single object and a single medium if either of these be double the vision or sight is double and so evil A single eye as to the coming of Christ implies a single regard to that great day as the supreme mesure of althings both good and evil Opposite hereto is a double eye here stiled an evil eye which implies an idolising regard to and admiration of the poor fading emty goods of this inferior world whereby our looking to the coming of our Lord is obstructed As in nature the eyeing of a double object specially if the objects are opposite distracts the sight so here he that stands gazing and poring on the heart-alluring Idols of this lower world is in no capacitie to look for the coming of his Lord. Jam. 1.8 So Jam. 1.8 A double-minded man is instable in al his ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies a man that has a double eye or mind one for the World and another for Christ Such an eye is alwaies instable because distracted and torne in pieces between two opposite Objects Now and then he looks towards Christ specially when convictions of sin prevail and then again towards the world when lust prevails He that wil look stedfastly towards the coming of his Lord must have a single eye or regard thereto 3. It must be a pure Eye i. e. a mind free from prevalent mixtures of sin In nature if the eye be affected with any vitious humor or qualitie the sight is obstructed or corrupted As for instance in the Yellow Jaundice the eye being affected with a bilous yellow humor althings seem yellow so here if the eye of the mind be affected with any vitious carnal humor or beloved lust the coming of our Lord and al other spiritual objects wil be but carnally apprehended For every thing is received according to the qualitie and condition of the recipient A carnal mind receiveth things spiritual carnally as a spiritual mind things carnal spiritually 1 Cor. 2.14 15. Look as drunken men having their optic nerves and thence their sight distorted and obstructed by fumes and vapors ascending from their stomachs can see nothing distinctly just so is it with carnal minds distorted and obstructed by the vapors of lust from the heart they cannot look distinctly to the coming of their Lord. It is the pure incorrupted mind only that sees distinctly and evidently the coming of his Lord. Mat. 5.8 So Mat. 5.8 Blessed are the pure in heart for they shal see God By the pure in heart we must understand the pure mind which alone can contemplate God and Christ in his second coming Hence the eyes of the Church are compared Cant. 7.4 Cant. 7.4 To the Fishpools in Heshbon which denotes the puritie of her mind For the Fishpools in Heshbon as the learned observe were famous for their puritie being Crystalline without mixture of mud or terrene mater such must the puritie of our minds be in order to the contemplation of the coming of our Lord. The more pure the eye is the more clear and distinct is the sight A pure eye sees more things and more of every thing than a vitiated eye doth Such must be the puritie of the mind that wil look for the coming of our Lord. Not but that the purest mind on this side Heaven has some mixture of sin in it only if sin do not incorporate with the spirit of the mind and if it be not prevalent the mind may in evangelic estimation be accounted pure As melted gold is estimed pure albeit some drosse adhere to it if it incorporate not with the gold or boiled liquors are reputed pure albeit some scum swim on the top so the mind may be judged pure albeit some scum or drosse of lust swim thereon if it do not in a prevalent degree incorporate with the spirit of the mind its supreme part 4. It must be a sound strong firme eye not weak and feeble Bright and dazling objects also such as are very remote require a sound and strong eye to behold them a weak feeble eye is not fit to behold the Sun or things greatly distant Now the coming of our Lord is a mighty glorious dazling object also very remote and distant from sense and reason how is it possible then that any should look towards it without a strong sound mind and firme eye of faith Prov. 2.7 Prov. 3.21 Prov. 8.14 Hence Solomon makes frequent mention of sound wisdome so Prov. 2.7 3.21 8.14 whereby he understands solid substantial saving knowledge such as contemplates things not only in notions but in their proper esences For so (a) Esseatia ratio sapientia simper permaneâ—s à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ens res aliquid Schindâ— 2 Tim. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies So Prov. 14.30 a sound heart or sound mind is the life of the flesh Again 2 Tim. 1.7 But God hath not given us the spirit of fear but of power of love and of a sound mind Where we have a spirit of power and of a sound mind joined together and both opposed to a spirit of fear which is very impotent and feeble for both legal and carnal fear dispirit the mind but divine light and Grace corroborate and fortifie the mind so that it becomes sound strong and vigorous every way fit to look for the coming of its Lord. But on the contrary an unsanctified mind is weak yea blind and therefore cannot see the coming of the day of God So 2 Pet. 1.9 2 Pet. 1.9 But he that lacketh these things i. e. graces before specified is blind and cannot see afar off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are defined by Aristotle Those who see things next them but not such
as are afar off Thence it is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such alwaies wink with their eyes Carnal minds wink and shut their eyes against the coming of the day of God Their eyes are so enfeebled and weakened by sin that they cannot bear the glorie of that day Like Owls or bats they love darknesse more than the light of that great day Joh. 3.19.20 5. It must be a meek humble eye A proud loftly eye is no way fit to look for the second coming of our Lord. Yea there is nothing more hated and opposed by a proud mind than the coming of the day of God so Psal 10.4 Psal 10.4 The wicked through the pride of his countenance i. e. of his mind manifested in his countenance wil not seek after God God is not in al his thoughts or al his thoughts are that there is no God Oh! how ful of Atheisme is the proud mind What a world of contradictions and prejudices doth in entertain against the coming of its Lord You have an excellent character of a mind aptly disposed to look for the day of our Lord Psal 131.1 2. in David Psal 131.1 2. Lord mine heart is not haughty nor mine eyes loftly neither do I exercise my self in great maters or in things too high for me Surely I have behaved my self as a Child that is weaned c. An haughty lofty mind exerciseth it self in maters too high and therefore cannot stoop to Divine revelations touching the coming of our Lord. It is the weaned meek humble mind that looks for the coming of his Lord. This is wel expressed Jam. 3.13 by meeknesse of wisdome which is opposed to the proud curiositie of carnal reason 6 It must be a sublime raised eye or a mind some way proportionable to the glorie and excellence of its object There is a vast distance between a proud and a sublime mind usually none more base and sordid than proud spirits and none more sublime and great than humble and meek minds He that lies lowest in an humble self-abasing sense of his own ignorance and nothingnesse has ever the highest thoughts of God and the second coming of his Lord. This we find exemplified in David Psal 139.17 18. How precious also are thy thoughts unto me how great is the sum of them c. Oh! what low and mean thoughts had David of himself But what sublime raised noble and great thoughts had he of God But more of this in what follows 7. It must be a vigilant watchful eye For the coming of our Lord is as that of a thief in the night and therefore the mind must always be in a vigilant watchful frame A slumbering sleepy secure mind scarce ever dreams of the coming of his Lord. This vigilant watchful frame is the great thing that our Lord commends to us as a main disposition for the expectation of his coming So Luke 12.39 And this know that if the good man of the house had known what hour the thief would come he would have watched c. 40. Be ye therefore ready also for the son of man cometh at an hour when ye think not The like Luke 21.36 Watch ye c. And this is the great blame of the wise as wel as the foolish Virgins that their Lord surpriseth them in a slumbering fit Mat. 25.5 While the Bridegroom tarried they al slumbered and slept This I take to refer to the professors of these last times Whence Paul also in imitation of his Lord tels us 1 Thes 5.2 That the day of the Lord so cometh as a thief in the night Whence he exhorteth al v. 6. Therefore let us not sleep as do others but let us watch and be sober By which it is apparent that a vigilant watchful mind is an essential requisite for such as wil expect the coming of their Lord. 8. It must be an experimental feeling eye The eye is the most sensible part because most ful of animal spirits The least dust in the eye what a dolorous sense doth it oft work so it is with the eye of the mind if it be rightly disposed it has the most acute lively sense This eye of the soul as it regards morals Divines usually stile Conscience which has the most intimate tender feeling sense if rightly qualified There is nothing more sensible than life now saving knowlege when it informes Conscience gives a light of life Joh. 8.12 i. e. a quick feeling Light which can penetrate and discerne things most spiritual and remote In Naturals our best knowledge is that which follows sense and experience so in spirituals the most familiar pleasant deep affectionate working knowledge is that which ariseth from an experimental feeling Conscience This is wel expressed by Moses Deut. 4.35 Deut. 4.34 35. Thou hast been made see to know that the Lord he is God there is none else besides him See to know i. e. as v. 34. by tentations by signes by wonders c. God has given thee an experimental sense and knowlege that the Lord alone is God Tentations and trials are the Schole of Christ where Christians gain a feeling knowlege of Christ yea more in a day than by Books in many years Thus Rivet under dying torments I have saith he learned more Divinitie in ten days that thou hast visited me than in fivety years before Thou hast made me to go home into my self I was not before but in the World I am now in the Schole of my God and he instructs in another manner than al those Doctors Thus also Mr. John Rowe Senior said He never had any chastisement but the Lord had shewen him some miscarriage by it Afflicted Christians have the most experimental knowlege of God and their own hearts and a little knowlege gained by an experimental feeling Conscience O! What wonders wil it do None have more clear and raised expectations of Christs coming than such whose Consciences have any feeling experimental sense of that day and what relates to it For Conscience has Ressentiments or jugements of things according to the sense it is impressed withal Hence the Apostle prays for the Philippians Ch. 1. v. 9. Phil. 1.9 10. That they might abound in al jugement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense i. e. inward feeling experience and he gives the reason v. 10. That ye may approve things that are excellent i. e. that ye may have so much Divine subtilitie and sagacitie as to discerne the coming of your Lord and thence to approve those most excellent things which shal be then reveled Heb. 5.14 The like Heb. 5.14 Senses exercised to discerne both good and evil An illightened sanctified Conscience is made up of spiritual senses which being exercised clearly discerne the evil of sin and sensual good as also the good of sanctified evils and those good things hoped for at the coming of our Lord. Spiritual sense and experience of those objects we thinke on doth much sweeten our thoughts and make
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
day 2. To look for the coming of the day of God implies a spiritual constant regard to it as the mesure of al Good and Evil to look on nothing as real happinesse or miserie but what wil be such at the coming of our Lord. He that looks for that great day wil look on nothing here below as great He that looks up for the coming of the day of God wil look down on althings of time as emtie poor and fading None looks for the coming of the day of God as he ought but he that mesures althings by it he who desires creature-comforts not for enjoyment but for use and when he hath them doth use them aright not as fuel for his lust but as preparatives to fit him for the day of God This is the substance of Pauls exhortation 1 Cor. 7.29 31. 1 Cor. 7.29 But this I say brethren the time is short i. e. The coming of the day of God is very near our Lord stands at the dore what doth he collect thence It remaineth that both they that have Wives be as though they had none i. e. They must studie and endeavor moderation in the use of them and contentation in the losse of them whiles they have them they must use them as it becomes Christians and keep their hearts in an habitual readinesse to part with them when God cals them to it This he inculcates and addes the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi quod videtur plenius quiddam significare scil v. 31. And they that use this world as not abusing it The Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abusing is of the same origination with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that use only the former signifies somewhat more and therefore may be properly rendred overusing Most men in using the World do overuse and so abuse it Now the World is overused 1. When men are anxiously careful in the getting or keeping of it Thence he addes v. 32. But I would have you without carefulnesse i. e. anxious distracting care 2. Men overuse the World when they consume and lavish it on their Lusts So the Original to abuse sometimes signifies to consume in using 3. When men do not exercise some grace in the use of what they have they overuse it But 4. Men chiefly over-use or abuse the World when they do not use it in subservience and subordination to the other World i. e. When men do not make the coming of the day of God the mesure of their use Al men overuse the world when they do not mesure their use of it by the coming of their Lord. This seems included in the following reason v. 31. For the fashion of this world passeth away Locutio desumta est a Theatro Dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi scena invertitur aliamque plane ostendit faciem Grot. The fashion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scheme Scene Figure Apparition Pageant or Shew of this world The notion is borrowed from the Theatre or Stage whereon men acted their parts and then the Scene was changed another face appeared So much also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passeth away importeth namely the change of a Scene As if the Apostle had said Alas what is this world but a Theatre or Pageant men here act their parts awhile but how soon are they gone off this Stage yea wil not our Lord ere long come and involve this great Theatre in flames what wil then become of this Pageant which men now so much gaze on and idolise Should not this engage us as to be very careful that we do not overuse or abuse the things of this World Ought we not al to use them so as we may find comfort therein at the coming of the day of God Should not this approche of our Lord be the mesure of al our thoughts Inclinations Affections care and use of this world Certainly he that looks for the coming of his Lord wil not overuse this world but use it in subservience to that great day Thus Paul 1 Cor. 9.25 27. in what follows 1 Cor. 9.25 And every man that striveth for masterie is temperate in althings This discourse is borrowed from their Olympic games wherein those who combated or wrestled were very temperate in their diet using al in subservience to their game so the word Temperate signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have althings in our power He that wil combat or run the race for Heaven must have power over althings beneath He must first get victorie over himself and then he wil with ease get victorie over al his adversaries He that is under the power of his own lusts wil never get power over tentations or difficulties But what was it that made Paul thus temperate in althings That he addes Now they do it to obtain a corruptible Crown but we an incorruptible As if he had said Alas in al those famous Olympic games what was the reward of al their temperance and Agonies but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a leafy fading crown But we have a substantial incorruptible crown in our eye which we expect at the coming of our Lord. Thence he addes v. 27. But I keep under my bodie and bring in into subjection These words seem borrowed from the Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Wrestlers who having vanquisht their Adversarie led him captive in triumph so the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to beat black and blew and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lead captive with triumph The sense is I combat dayly with my bodie to bring it into subjection that so I might meet my Lord with triumph and comfort Such was Paul's regard to the coming of the day of God He prepared his bodie and mind by al manner of Christian exercices he made the coming of his Lord the mesure of al inferior goods he looked on al he had as given by Christ and so was ready to give back al to Christ when he called for it what he had he improved for Christ and what he had not he contentedly wanted He knew how to abound in his wants and how to want in his abundance Phil. 4.12 He could be diligent in the use of earthly comforts and yet dead to them He was better pleased in his mean condition than worldlings are in the highest He pursued after a world to come and that made him contemne the present His eye was fixed on the coming of his Lord and that took him off from admiring any good things of time Thus Paul and so must we make the coming of the day of God the mesure of althings So much for the coming of the day of God considered in itself 2. If we consider the coming of the day of God in its Adjuncts then to look for it implies 1. To look on it as near Things remote affect but little the nearer an object is if it greatly concerneth us the more
it affects Now there is a twofold nearnesse under which we are to look for the coming of the day of God First the nearnesse of its approche to us and Secondly the nearnesse of our approche to it 1. We are to look for the coming of the day of God in the nearnesse of its Approche to us This has ever been the great sin of the secure world that men look on the coming of the day of God as a thing remote Yea our Apostle Peter foretold that this would be the great sin of these last days so in some few verses before our Text 2 Pet. 3.3 4. knowing this first that there shal come in the last days scoffers walking after their own lusts and saying where is the promisse of his coming c. And this prodigious piece of Atheisme which Peter presageth would befal these last days seems to have given the original occasion of the following discourse touching the second coming of our Lord Yea and that which is yet more remarquable is this that the nearer the day approcheth the more remote secure sinners by their unbelief make it to be Thence Peter dwels much on this argument that the day of Christs coming is near So v. 9. The Lord is not slack concerning his promisse Again v. 11. Seing al these things shal be Greek are dissolved c. He speakes in the present tense to shew the nearnesse of this day So that to look for the coming of the day of God is to look on it as near to us Thus Paul Phil. 4.5 The Lord is at hand And Hebr. 10.37 For yet a little while and he that shal come wil come and wil not tarrie The like Jam. 5.9 Behold the Judge standeth at the dore And if those primitive Saints looked on the coming of the day of God as near how much nearer then ought we to look on it Oh! with what swift wings doth it post towards us How soon wil winged time rush hinto Eternitie The last words that ever Christ spake or wil speak to the end of the world in a way of Gospel Administration were to assure us that he would come quickly Rev. 22.20 He which testifieth these things saith surely I come quickly Amen This Amen is a seal for ratification and confirmation to assure us that our Lord wil quickly come Lo do not the Heavens begin to open and make way for the coming of the Lord of Glorie May we not by a spiritual eye of faith see him coming in the clouds May not a gracious heart hear the last Trumpe ringing in its ears Is not that fire already kindled which ere long wil turne the whole globe of Heaven and Earth into flames Is not the Judge of quick and dead at the dore And ought we not then to look on the coming of the day of God as near 2 We are to look on the coming of the day of God as near in regard of our approche to it by Death Though the coming of this day should be never so remote in regard of the last jugement yet it is most certain that our approche to it by death is most near Alas who knows how soon any of us may behold our particular day of jugement staring us in the face Do we not al begin to die assoon as we begin to live Is not death as essential to us as life What is our present life but a coming into and going out of this world What is this present earthly Tabernacle we live in but our Inne our Hospital our Leper-house How soon wil a little time eat us out of our possession Doth it not then nearly concerne us to look dayly for death And is not this a main part of our looking for the coming of the day of God This was Pauls frame Phil. 1.23 Phil. 1.23 For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better To depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contains various emphatic notions proper to the sense It signifies 1. To loosen or relinquish our chains as prisoners 2. To depart from our Inne to our home 3. To weigh anchor and set sail 4. To loosen the cords of our Tents as Soldiers 5. To be resolved into our first elements as bodies corrupted So that Pauls longing desire was to depart from his bodie as his prison his Inne his Tent c. And why That he might be with Christ This made him so willing to be dissolved that so he might be taken into a more intimate union with his Lord for whose coming he so much looked He looked on the dissolution of his bodie to be but the conjunction of his soul with Christ Death was in his eye but a dore to life He knew death would take nothing from him but his prison his chain his clog his shame his sting his poison his burden his miserie This made him to look for the day of death as the day of his espousals and coronation So that it 's evident to look for the coming of the day of God implies our looking for death which is a great approche thereto And may we not take up this as a general observation that none have more lively expectations of the coming of their Lord than those who have most fresh and affectionate expectations of death And on the contrary do not they alwayes put far from them the coming of the day of God who put far from them thoughts of death such an essential and intimate connexion is there between these two Ah! think how soon your breath wil grow cold your eye strings break your soul stand trembling at the dores of your lips and take flight at the windows of your eyes and then you cannot but look for the coming of your Lord. Doth not the frailtie of life specially in these days engage us to look for death And are any more fit to live than those who think most of and prepare for dying Should we not whiles on earth so live as alwaies dying that so we may when death comes live alwayes with our Lord Is not life and death the same thing to him that daily lives in the expectation of and preparation for death Oh! then why should we not ever live in the expectation of death which wil join our soul and Christ together 2. Another Adjunct of the coming of the day of God is its Vnexpectednesse This is fully expressed 2 Pet. 3.10 But the day of the Lord wil come as a thief in the night We al know the coming of a thief is unexpected yea the nearer he is the lesse usually he is expected Such wil be the coming of our Lord as he himself informes us Luke 12.39 40. If the good man of the house had known what hour the thief would come he would have watched Be ye therefore ready also For the Son of man cometh at an hour when ye think not We find this exemplified in the parable of the Virgins Mat.
watch tower and thence always to expect it This we find oft inculcated by our Lord and his Apostles Thus Luke 12.35 Let your loins be girded about and your lights burning 36. And ye your selves like unto men that wait for their Lord when he wil returne from the wedding that when he cometh and knocketh they may open unto him immediately c. So Luke 21.28 having mentioned in the precedent verses the forerunners and signes of his coming he addes and when these things begin to come to passe then look and lift up your heads for your Redemtion draweth nigh Albeit this seems limited to some time immediately foregoing the coming of Christ yet it may by a paritie of reason be extended more generally to our waiting for Christs coming at al times So Rom. 8.23 Paul makes it a proprietie of Saints to wait for their Adoption namely at the coming of Christ Yea 1 Thes 1.10 Paul makes this one of the first frames they arrived unto after conversion To wait for his Son from Heaven Now this waiting for the coming of the day of God implies dayly to revive and refresh our thoughts and expectations of that day not to give way to any short slumbers much lesse to deep sleeps but to be always in exspectation of that great day This is the great faut of the wise Virgins as wel as the foolish they are surprised with fits of slumber which are opposite to waiting for the coming of our Lord. Mat. 25.5 O! what a world of such slumbering Virgins are there 5. Actually to look for the coming of the day of God imports farther to get a Prepossession of that day and those good things hoped for therein to be enjoyed The eye by looking on the Sun gets a possession of it yea there are certain Optic Glasses which give the eye the real Image and possession of Objects very remote So by looking on the second coming of Christ and those good things hoped â—or in that day by an eye of faith through â—he Optic glasse of the promisse we come â—o possesse the same So Mat. 5.8 Blessed are the pure in heart for they shal see God â— e. possesse and enjoy God Thus by looking on the coming of Christ you possesse him This spiritual vision of faith gives possession and Fruition Yea in natural contemplation the mind by gazing on its object gets the possession of it and so the mind by understanding becomes althings This holds much more true in spirituals such as by faith gaze much on the second coming of the day of God thereby really possesse the same Look on Christ by faith and you possesse him 6. Actually to look for the second coming of our Lord implies thus much also to get the soul transformed into the image of Christ Al saving views of Christ whether as past or to come do transforme the heart into the image of Christ Whiles by the eye of faith we look on Christ in his second glorious coming a little image of Christ is stamped on faiths eye So 2 Cor. 3.18 As take a looking-glasse and expose it opposite to the Sun and it wil have an Image of the Sun stamped on it yea it wil shine in imitation of the Sun So such as contemplate the face of Christ in his glorious appearance wil have a little image of Christ stamped on the face of their souls This was typified by the transformation of Moses's face when he had seen God Look on Christ by faith and live in and to Christ look on Christ and love Christ look on Christ and be humble as Christ was look on Christ and be crucified to the World as Christ was Look on Christ and be patient as he was Look on Christ and thou wilt in thy mesure shine with Grace as Christ shined Such a miraculous influence has our looking on Christs second coming by faith to transforme the heart and life into the image of Christ So much for the first branch of the Question What it is to look for the coming of the day of God SECT 4. What it is to hasten to the coming of the day of God IN the next place we are to examine What it is to hasten to the coming of the day of God The Object here is the same as in the former Inquirie and therefore needs not any further consideration the only thing we are to consider here is the various Acts of the soul in hastening unto the coming of the day of God In the general there seems to be this difference between our Looking for and Hastening unto the coming of the day of God In the former the soul by apprehending or contemplating the coming of Christ receives in a lively Idea or Image thereof In this later the soul by Wil and Affections goes forth to meet its approching Lord. This ariseth from the natural difference between the souls seeing or knowing and willing things for in seeing or knowing the object is by its Idea or Image received into the soul but in willing and affecting things the souls goes forth to meet and adhere to its object So that this hastening to the coming of the day of God consists in the Egresse or going forth of the soul by Wil Affections and al spiritual exercices of Grace to meet our approaching Lord. 1. To hasten to the coming of the day of God implies a firme inviolable vehement Bent of Wil towards that Day So much as there is of a bended wil towards the coming of our Lord so much doth the soul hasten thereto O! how tenacious and invincible should the wil be in adhering to the coming of the day of God This seems included in that exhortation of Barnabas Act. 11.23 Act. 11.23 where he exhorts them with purpose of heart to cleave unto the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a fixed determined resolute Bent of wil to adhere to the Lord both in his present dispensations and approching glorious apparence The force and efficace of this bended wil consists in the deliberate Intention or Inclination thereof towards that great day when the soul doth with a plenitude or fulnesse of Wil adhere to our approching Lord. Now this strong bent of wil procedes from the spirit of Sanctification and Adopption who inspires and infuseth into the wil a Divine Love which is as a pondus or weight to incline it towards the coming of the day of God Hence we find this hastening to the day of God expressed by Paul by love thereto 2 Tim. 4.8 where he saith 2 Tim. 4.8 There is laid uâ— a Crown of Righteousnesse for al them that love his appearing The soul lives where it Loves Love has a violent Impetus or sweet violence whereby it bindeth the wil to the object beloved Love the day of God and you hasten to it yea live in it So Can. 8.6 Set me as a seal on thine heart as a seal upon thine arme for love is strong as death it hath a most vehement
by any menas I might attain unto the resurrection of the dead Dâ—bitaâ—di adverbia non semper incertitudinem directe important sed velr iÌ„ difficultatem exprimant vel propter allam rationem emphatice adhibentur Glass Gram. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If here is not an if of douting as the Papists would persuade us but it is here used by Paul not without an Emphasis to shew the difficultie of the work as also his ardent desires lively hopes and important endeavors in running his Christian race By any means Paul tried al manner of Gracious experiments and Christian exercices and why That he might attain to the resurrection of the dead i. e. that he might hasten to the coming of his Lord. Thence it follows v. 12. Not as though I had already attained either were alreaay perfect but I follow after if I may apprehend that for which also I am apprchended of Christ Jesus These words with what follow are for the most part agonistic referring to the customes of the Grecian exercices in their games The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehended signifie to catch or apprehend the Crown that hung over the Goal so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect is an Agonistic word that signifies the being crowned or receiving the reward and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I follow after denotes the contention of such as ran in the race who endeavored with al their might to out-run those before them Thence he addes v. 13. Brethren I count not my self to have apprehended but this one thing I do forgetting those things which are behind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgetting those things which are behind This in like manner refers to the custome of Racers who were wont not to look behind them to see either how much of their race they had run or how far their Antagonists were behind but as it were forgetting what was passed they pressed on with might and main towards the end of their Race Whence it follows and reaching forth unto those things which are before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to stretch forth to the utmost Paul here continues the metaphor of a Racer who when he came nigh the Goal gave a spring forward with al his might to catch at the Crown that hung over the Goal Thence also he addes v. 14. I presse toward the marque for the price of the high calling of God in Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the marque properly signifies the Goal over which hung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price or Crown which they ran for We find frequent allusions specially in Pauls Epistles to this famous game of Racing as 1 Cor. 9.24 2 Tim. 4.7 8. Heb. 12.1 whereby he doth in a lively manner set forth the holy contention which a Believer ought to exercise in hastening to the coming of his Lord. Thus Paul by al manner of gracious exercices contended in his Christian race towards the coming of the day of God 8. By entring into the enjoyments of the Day of God we hasten towards that day Believers have or at least may have a prelibation or foretaste of approching glories There is a kind of entring into celestial Canaan even in this life So Heb. 4.11 Let us labor therefore to enter into that rest A Believer by saith may get on foot in the Celestial Canaan ere he get thither he may attain unto some fiducial possession and fruition of those good things hoped for ere he get the actual possession of them Now a great part of our hastening to the coming of the day of God consists in the prepossession and preenjoyment of those good things then to be reveled As the Israelites in the Wildernesse having had some prelibation of the first-fruits of Canaan could not but long for and hasten to the ful enjoyment of that promissed Land so a believer by foretastes of the celestial Canaan longs for and hastens to the coming of the day of God when he shal have the ful fruition of al. CHAP. III. When Influence The Looking for and hastening unto the coming of the day of God has on al sorts of persons to raise them up unto al manner of holy conversation and Godlinesse SECT 1. What Influence the looking for the coming of the Day of God has on sinners Vnconverted HAving dispatcht the first Question we procede to the second 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 We may range al sorts of persons under these two commun Heads of Sinners and Saints which divide the whole World By sinners I understand persons unconverted and irregenerate by Saints persons converted to God Now a serious looking for and hastening to the coming of the day of God has an efficacious influence on both these though primarily on the later 1. Serious looking for the coming of our Lod has no smal Influence on Sinners or persons unconverted I know not a more powerful principle or consideration to make secure sinners serious about soul-concernes than lively thoughts and expectations of the second coming of our Lord to Jugement Alas can we imagine that sensual sinners would wallow head and ears in Sensualitie as they do had they but now and then some serious deep Apprehensions of their Lords approche to Judge the world Would the base-minded worldling be so costive and tenacious of his Gold and Silver did he consider that ere long it must al be burnt up No verily mens Consciences would flie in their faces and be a continual torment to them til they had parted with their beloved Idols were they but under the power of such serious thoughts touching the coming of their Lord. 1. Serious thoughts of Christs second coming to Jugement hasa very prevalent Influence on secure sinners in order to the conviction of sin This is indeed the fundamental principle and grand Instrument of al conviction of Sin That our great Lord wil ere long come to judge the world and the clearer apprehensions men have of that great day the clearer convictions wil they have of sin If sin be little iâ— thine eye it is because thou hast but little expectation of thine approching Lord. This therefore has been the course which the Ministers of God in al ages have taken to convince the secure World of sin namely to set before them the coming of Christ to jugement Thus Enoch what was the substance of his prophesie or preaching to that sinful generation but a lively description of our Lords coming to judge the world This is evident from Jude 14.15 And Enoch also Jude 14 15. the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousand of his Saints To execute jugement upon al and to convince al that are ungodly among them of al their ungodly deeds which they have ungodly committed and
of souls walking securely in their own lusts they say with those profane scoffers 2 Pet. 3.4 where is the promisse of his coming Ah! had the sensual sinner but a real and ful expectation of his approching Judge how serious and affectionate would he be in his inquiries after and into the means of salvation Was not this Doctrine of Christs second coming to jugement one main fundamental principle in Peter's first Sermon that made those 3000 Converts so inquisitive about the means of salvation Act. 2.37 so Act. 2.37 Now when they heard this they were pricked in their heart and said unto Peter and unto the rest of the Apostles men and brethren what shal we do What 's the mater why do they crie out thus what shal we do why they were pricked in their heart Their Consciences were pricked and enflamed with a sense of divine wrath But how comes this to passe What is it that stings and gals their consciences 'T was when they heard this i. e. Peters precedent Sermon touching Christs Crucifixion Resurrection Exaltation and second coming to Jugement Peter gives them some Intimation v. 20. Of the great and notable day of the Lord and v. 21. That those who called on the name of the Lord should be saved Then to make this position good he goes on to prove the Resurrection and Exaltation of Christ as King and Judge of the World Whence v. 36. he concludes Therefore let al the house of Israel know assuredly that God hath made the same Jesus whom ye have crucified both Lord and Christ As if he had said Assure your selves ye are those foes v. 35. whom if you continue such the Lord wil make his footstool There is a black day coming when this Son of God whom ye have Crucified shal cal you to an account for al your bloudy designes and Actions against his Royal person crown and dignitie For believe it God hath made him both Lord and judge of quick and dead Hence it follows v. 37. Now when they heard this i. e. that he whom they had crucified was made by God the Father both Lord and Judge of al they were pricked in their heart and said what shal we do As if they had said Is it so indeed Is he whom we crucified now exalted by God to be both Lord and Christ And wil he ere long come to judge us for al our desloyaltie and treason against him Shal al his foes then become his footstool Oh! then for the Lords sake tel us sirs what we shal do to be saved in that great day We wil stick at no means under Heaven for the saving of our souls Thus being deeply convinced of Christs Exaltation and second coming to judge the World the first inquiry they make is what shal we do to be saved And without al peradventure the expectation of Christs coming to judge the world was a main foundation and principle of the Jaylors inquirie Act. 16.30 SIrs what must I do to be saved The coming or the day of God wil be most terrible to secure sinners and therefore no wonder if the serious expectations thereof make awakened consciences inquisitive about salvation When the Lion roars the beasts of the forest tremble and seek refuge So when Christ the Lion of Judah roars in mens Consciences by lively convictions of his approching jugement how soon doth the stoutest sinner tremble and seek out for refuge Thus when Christ pleads his Controversie with Israel and threatens impendent Jugement Mic. 6.1 5. presently they fal upon their Inquiries though but legal v. 6. wherewith shal I come before the Lord and how my self before the high God c What more natural to an awakened conscience apprehensive of present or approching Jugements than serious Inquisition how to escape such Jugements 4. Serious and fiducial looking for the coming of Christ have a mighty forcible Influence on sinners in order to a deep humiliation for and turning from sin If we consult the Scripture we shal find that the great Argument and Instrument which the Apostles used to turne men from sin was the powerful preaching of the second coming of Christ to Jugement Thus Paul in his Sermon to the Athenians what subject doth he choose to Preach on among those great wits Why 't was the plain doctrine of Repentance or Humiliation for and Aversion from sin Act. 17.30 Act. 17.30 31. And the times of this ignorance God ninked at but now commandeth al men every where to repent Ay but what argument or reason doth he bring to prove this Doctrine unto these curious wits That follows v. 31. Because he hath appointed a day in the which he wil judge the world in righteousnesse by that man whom he hath ordained c. So that here lay the force and strength of his exhortation even in the coming of our Lord to Judge the World It s true many of these proud Athenian wits were not at al moved by this Argument but rather scoffed and mocqued at it v. 32. But what course doth Paul take then Why v. 33. So Paul departed from among them As having never a word more to say unto them Implying that if the Doctrine of Christs second coming to Jugement would not prevail with them to humble and turne them from sin nothing would in an ordinary way What more estectual for the killing of sin than fiducial sights of our coming Lord when the eye of the mind is fixed on the approche of the great Judge how is the Bent of the wil turned against sin How easily can they part with beloved lusts whose eyes are intent on the coming of the day of God What spiritual combats and conflicts against sin wil they maintain who live in the dayly expectation of their approching Lord 5. Serious expectations of the coming of our Lord have when sanctified by the Spirit of Grace no smal Influence not only for the aversion of the heart from sin but also for the Conversion of it to God Heart-affecting views of our approching Lord are when animated by the spirit of God a soverain Instrument for the turning of the heart to God Thus Peter in his second Sermon to the Jews Act. 3.19 Act. 3.19 Repent ye therefore and be converted that your sins may be blotted out when the times of refreshing shal come from the presence of the Lord. The force of Peters exhortation whereby he presseth them to turne from sin unto God lies in this That their sins might be blotted out when the times of refreshing shal come from the presence of the Lord. Afacie Domini h. c. coram Domino jam in majestate sua apparente credentes Glorificant◠Glass Gram. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by some before the Lord i. e. at his second coming when he shal in al his glorie and Majestie sit on his Throne of Jugement and absolve al Believers Oh! what a refreshment wil it be then to poor believers to receive a general
pardon and absolution whiles they stand before this their Judge And the fiducial expectation hereof is that which Peter here urgeth as a main argument for their conversion So Paul Rom. 2. from v. 1. to 12. The main argument he useth to turne sinners from sin to God is a premonition touching Christs second coming to Jugement Thus also to the Corinthians he tels them 2 Cor. 5.10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homines ad fidem adduciâ—us Beza 2 Cor. 5.10 That we must al appear before the jugement seat of Christ c. and thence concludes v. 11. knowing therefore the terror of the Lord we persuade men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we draw men to faith in God As if he had said Oh! what a dreadful terrible day wil that be How wil the stoutest hearts then tremble Knowing therefore the terrors of the Lord in that day we persuade men by faith to embrace him in this day of Grace Thus also he informes us that the Conversion of the Thessalonians was in this manner 1 Thes 1.9 10. How ye turned to God from Idols and to wait for his Son from Heaven So that it seems this was the Apostles ordinary method in converting sinners to fixe on their souls a deep conviction and impression of Christs second coming to jugement And verily Sirs were this great fundamental principle more powerfully preached and deeply impressed on mens Consciences we might expect many more Converts than now we find Of such soverain influence is it to turne men to God 6. Serious lively thoughts of Christs second coming has oft a powerful Influence for the restraining the lusts and reforming the lives even of such as are not throughly converted or turned to God Alas how many awakened sinners are hereby brought to a great degree of partial Reformation What made politic Herod hear John Baprist gladly and do many things he prescribed but fears of this great day Was not this also that which made Agrippa an Almost-Christian Act. 26.28 It s a wonder to think what a change this has made on many Awakened Consciences What a forme of Godlinesse have many hypocrites attained unto What a seeming exact conformitie to the letter of the Law have they given How many not only outward acts of sin but also inward Lusts have been for a time not only suspended but in part quenched What pretentions of obedience to and dependence on Christ What seeming Adherence to and Application of Christ by faith What legal desires of Grace In short what a seeming Reformation of heart and life have many hypocrites arrived unto by a serious though but legal looking for and hastening to the coming of the day of God Yea do not the thoughts of this great day leave an awe on the consciences not only of mor l but also of many debauched persons And are they not hereby restrained from many sins and outragious violences which otherwise they would commit Alas were it not that this principle of Christs coming to Jugement were more or lesse impressed on mens Consciences how soon would the wicked world be al in flames and bloudy tumults How impossible would it be for a Saint to live without great hazards in any human societie where wicked men prevail At what an inconceivable degree of rage and malice would the spirits of unreasonable men swel and vent themselves against the people of God had they not some commun notions and Impressions of this great day of Jugement So that its evident much of the power and force of restraining Grace on the wicked world procedes from this principle deeply fixed on mens Consciences And therefore the last refuge the Church has to curbe and restrain licentious professors is a Maranatha 1 Cor. 16.22 1 Cor. 16.22 which is a Syriac word and signifie our Lord cometh This they say was the forme of the extreme and highest excommunication as we find it expressed Jude 14. the Lord cometh c. The Jews were wont to begin their grand and highest excommunication with these first words of Enochs Prophesie The Lord cometh whereby they did bind over the person excommunicated to this Grand Assize In allusion whereto the Apostle here pronounceth al Christian professors who love not our Lord accursed til he come Thus the Church despairing of such a mans salvation delivers him up to the coming of the day of God So that if any means under Heaven wil restrain professors from Apostasie a maranatha wil If this wil not lie a restraint on mens lusts what wil or may What an hel of sin and wickednesse should we have above ground could men but stifle and smoother al thoughts of Christs second coming to Jugement SECT 2. What Influence the serious looking for and hastening to the coming of the Day of God has on Saints as to the promoting of Godlinesse 2. HAving explicated what powerful Influence the serious expectation of the day of God has on sinners we now procede to shew how efficacious its Influence on Saints is And this indeed seems mainly intended in our text For albeit the serious thoughts of this great day may when set home by the Spirit of Grace be of great use to convince and convert some as also to restrain others from many exorbitent courses yet it s evident that secure sinners do what they can to banish al such serious thoughts from their hearts Oh! what a torment yea hel is it to wicked men to lie under serious thoughts of this great day It is the Saint only that hath either capacitie or wil to draw forth the efficace of such a serious looking for and hastening unto the coming of the day of God And thence our Apostle here directs his exhortation mainly to Saints What manner of persons ought YE to be in al holy Conversation and Godlinesse Oh! what miserable creatures were the Saints should not Christ come again to judge the world How much then doth it concerne them to eye this great day And what a forcible influence hath such thoughts on their hearts and lives O! how many and rich promisses hath our Lord made to this looking for and hastening to the coming of the day of God And what eminent raisures of spirit have such arrived unto who live under the power and Influence of this frame Is there any principle in Christianitie that has a more soveraign influence on the Divine life than this What made Paul so heavenly-minded but daily looking for the coming of his Lord Whence was it that Peter had his heart so much filled with love to Christ and his Lambs but from his continual expectation of his Lords returne How comes it to passe that some Christians are so eminent in faith so diligent in dutie so vigilant against Tentation so warme and affectionate under ordinances so faithful in service so meek and patient in sufferings so fixed and constant in communion with God and so shining in al manner of holy conversation and Godlinesse beyond other professors
but from serious looking for and hastening to the coming of the day of God That this frame has an efficacious influence on al manner of holy conversation and Godlinesse is evident from our Text 2 Pet. 3.11 2 Pet. 3.11 what manner of persons ought Ye to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely somewhat admirable and excellent As if he had said O! how should the thoughts of this day elevate and raise your hearts and lives to the highest pitches of Godlinesse What singular frames of Godlinesse should ye be ambitious of at what a strange rate of holy conversation ought ye to live Thence it follows in al holy conversation and Godlinesse or according to the original in al holy conversations and Godlinesses which is an Hebraisme and imports al manner of perfection both extensive or of kinds and parts Intensive or of degrees and protensive or of duration Oh! what a powerful Influence has the expectation of this great day on al kinds and degrees of holy conversation and Godlinesse But to discourse more distinctly and fully on this head I shal resolve the whole into these two Questions 1 Q. What Influence the serious looking for and hastening to the coming of the day of God has on al manner of Godlinesses 2 Q. What Influence it has on al manner of holy conversations 1 Q. What Influence the serious looking for and hastening to the coming of the day of God has on al manner of Godlinesses By Godlinesse here as was intimated in the explication of this text we understand the duties of the first table which refer immediately unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Phavorin For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as we proved So among the Platonists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godlinesse is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Righteousnesse towards the Gods Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Godly man is among the Grecians one that estimeth loves honors serves worships obeys and is a friend of God c. 1. One great and fundamental part of Godlinesse consists in an high estime of God and the things of God Thus in the Platonic definitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godlinesse is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voluntary and honorable estimation of the Gods So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Godly man is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that highly estimes the Gods Oh! how much of the spirit and power of Godlinesse consists in the high estimation of God What is Religion and worship but to acknowlege adore and imitate the transcendent eminences and perfections of God And what is there more efficacious for the production hereof than serious looking for and hastening to the coming of the day of God who more Godly than they who estime most of God And what makes men most highly to estime of God but lively expectations of Christs second coming Thus our blessed Lord Calling off the Estime and Affections of his disciples from things temporal to God and things eternal he backs his commands with this Argument Luke 12.34 Luke 12.34 35 36. For where your treasure is there wil your heart be also i. e. the heart and the treasure are always together If God and the things of God be our treasure they wil loge in our highest estime Ay but might the Disciples replie what course may we take to gain such an high estime of God That follows v. 35 36. Let your loins be girded about and your lights burning and ye your selves like unto men that wait for their Lord c. As if he had said Would ye indeed make God your treasure are you desirous to loge him in your choisest estime O! then let your eye be fixed on my returne to jugement be much in looking for and hastening unto that great day and then have a low estime of God if you can if you dare The great sin of this secure sensual world is that men have a low cheap estime of God and the things of God And whence procedes this but form putting far from them the coming of the day of God Ah! how few set an high price on God how few value God for God himself Is not the formal reason of most mens estime of God something below God do not the most of men estime the poor nothings of time more highly than the rich althings of God and why but because they look not for the coming of their Lord whereas he that dayly looks up and waits for the coming of his Lord hath such great thoughts of God that althings below God seem but shadows to him Yea he wil estime and honor the reproches of Christ mor than al the glories of this world Thus it was with Moses Heb. 11.26 Heb. 11.26 Estiming the reproche of Christ greater riches than the treasures in Egypt Here is a Godly man indeed one that had so noble and generous estime of Christ that he counts the worst things of Christ better than the best things of the world How much then did he admire the infinite grandeurs and Glories of Christ But what was it that made Moses thus to estime the Reproches of Christ more honorable than the Honors of Pharaohs Court That follows For he had respect to the recompence of reward i. e. he had a particular fixed eye of faith on or regard to the coming of the day of God and the recompence he should then receive and this wrought up his heart to this high estime of the reproche of Christ As the Glorie of the Sun when it breaketh forth in its meridian light swallows up not only darknesse but lesser lights also so the glorie of Christs second coming darted on an eye of faith swallows up al the dark reproches of Christs Crosse with al the lesser glories of this world and so workes up the soul to high admiration and estime of God and the things of God 2. Another fundamental part of Godlinesse consists in love to God and things Divine Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Godly man is stiled by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of God And what more soverain a motive or Instrument is there to inflame the heart with divine love to God than serious expectations of the coming of our Lord As the natural eye affects the heart so what more affects yea inflames a gracious heart than lively views of his approching Lord Thus Jude 21. Jude 21. Keep your selves in the love of God looking for the mercie of our Lord Jesus Christ to eternal life The Love of God may be here understood not only objectively of Gods love to us but also subjectively of our love to God Now what course must they take to keep themselves in the love of God That immediately follows looking for the mercie of our Lord Jesus Christ unto eternal life A spiritual look on the love and mercie of our Lord
which shal be reveled at his second coming is most efficacious to keep the soul in love to God What is al our love to God but the Reflection of his love to us And hence the more the love of God to us is apprehended is not our Love to God the more increased And whâ—n do we apprehend more of the love of God than when we most intently look on the mercie of our Lord at his second coming What more naturally breeds love than the contemplation of the thing beloved And do not al our beloved objects lie wrapt up in the mercie of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Platonic at his second coming what better preservative can there be of our first love the love of our espousals than to have the second coming of Christ always in our eye Did not our wanton hearts forget Christ our absent husband and his returne were it possible that they could gad abroad so much after other lovers as now they do No No Expectation of Christs second coming would dash out of countenance al adulterous thoughts and wanton dalliances with the Idols of time It would maintain in us pure virgin chast love towards Christ and that upon this ground because it knows that al those that love not our Lord Jesus lie under the most dreadful curse that ever was Thus 1 Cor. 16.22 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be Anathema Maranatha i. e. let him be accursed til the Lord come to pronounce his last doom This curse as we before hinted alludes to the great and terrible excommunication of the Jewish Church which began with the first words of Enochs prophesic so famous among them and mentioned Jude 14 15. The Lord cometh And the Apostles sense seems this That whosoever loves not our Lord Jesus Christ shal be obnoxious to al the Plagues and Miserie denounced by Enoch against ungodly sinners The very apprehensions of this dreadful curse has kept many a poor believer in the Love of Christ What! saith the believing soul are al that love not our Lord under a Maranatha must they indeed remain accursed til our Lord come and thence for ever O! then farewel al other lovers what doest thou mean O my soul by entertaining beloved Idols is not the judge at the dore Must I not give an account for al adulterous glances on this alluring world The soul that always eyes the coming of his Lord carries his picture in its bosome thence is dayly inflamed with love to him as lovers are wont 3. Believing views of Christs second coming worke in the soul an holy fear of God which is another main branch of Godlinesse So in the old Testament the whole of Godlinesse and divine worship is oft exprest by fear And its certain nothing breeds a more reverential fear and awe of God than deep lively expectations of the second coming of our Lord. This seems contained in our Lords exhortation Mat. 10.28 And fear not them which kil the bodie but are not able to kil the soul but rather fear him who is able to destroy both bodie and soul in hel As if he had said Alas what mean you by being so solicitous and fearful about your present life ought you not rather to fear your Lord who at his second coming wil destroy both bodie and soul of wicked men This also seems to be the import of Pauls Admonition 2 Cor. 5.11 2 Cor. 5.11 knowing therefore the terror of the Lord we persuade men The terror of the Lord i. e. when we must appear before his jugement fear We persuade men To what why to an holy fear and awe of God The proper affection suited to things terrible is fear and oh what an holy fear of God doth the expectation of that terrible day worke in Believers Were it possible that men could be so regardlesse and fearlesse of God as they are had they but the coming of the day of God more frequent and lively in their eye 4. Spiritual sights of the coming of our Lord have a Soverain influence for the calling off our hearts from al inordinate regard to and love of this present world And oh how much of the power of Godlinesse consists herein Doth not a principal part of the divine life consist in our spiritual death unto and alienation from this dirty world may we count him a Godly man who is drowned head and ears in the cares and concerns of this life Surely true pietie brings a man to a general privation of the goods he doth possesse that so Christ may be al in al. He is the true Godly man who amidst al the comforts of this life admires loves and enjoys nothing greatly but God And oh how much doth a real sight of the coming of our Lord in al his glorie darken the glorie of this fading world and deaden the heart unto it What more effectual to draw off the heart from this lower world than our dayly drawing nigh in thoughts and affections to the coming of the day of God He that looks for a crown at the coming of our Lord wil contemne al the shadows of this lower world Such as are much taken up in the contemplation of that coming world wil not think themselves obliged to give this present temting world one good look or act of love hope and friendship Thus 2 Pet. 3.11 2 Pet. 3.11 Seing then that al these things shal be dissolved what manner of persons ought ye to be c. As if he had said wil our Lord indeed ere long come to judge the world and shal al the beautie Glorie and excellence of this sensible world be involved in that universal conflagration ought we not then to have our hearts crucified to al these inferior goods suppose a Citizen of London should be assured that within a few days his house should be involved in flames would he thinke ye be at any great charge to adorne or beautifie his house or lay up his choisest treasures and goods therein Would he not rather entertain himself dayly with thoughts of removing elsewhere Just such is our case are we not assured that ere long this visible world wil be in flames about our ears ought we not then to cal off our Affections from it and look out for a Citie which hath foundations Surely this was Abraham's practice Heb. 11.9 10. as we are told Heb. 11.9 By faith he sojourned in the land of promisse as in a strange Countrey dwelling in tabernacles with Isaac and Jacob the heirs with him of the same promisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut illi quorun vitè vagas plaustra trabuat donos Grot. In tabernacles or moveable houses such as had no firme foundation but were drawen on wheeles here or there as the owners pleased But why did Abraham Isaac and Jacob dwel in tabernacles had they not a promisse of and thence a right unto Canaan where they dwelt
but in Salcm i. e. peace or the soul which is kept in order and peace Hence he is a Godly man indeed who hath got the Art and Skil of ordering his heart and conversation aright With such a soul God dwels and to him he sheweth his salvation So Psal 50.23 And to him that ordereth his conversation aright wil I shew the salvation of God Now nothing has a more soverain efficace for the ordering our hearts and lives aright than deep constant expectations of our Lords approche O! what an exact order are such mens souls and conversations in who daily expect the coming of their Lord how harmonious are their thoughts how uniforme and equal are their Affections What a sweet concent and exact mesure is there in al their ways This seems implied in that great Admonition of our Lord Luke 12.35 36. Let your loins be girded about and your lights burning and ye your selves like unto men that wait for their Lord when he wil returne from the wedding that when he cometh and knocketh they may open unto him immediately The girding of the loins and burning of their lights with their waiting for the returne of their Lord do al implie a good order of heart and life and whence springeth al this but from serious thoughts and expectations of our Lords coming The Allusion seems to be unto the custome of Servants who when they were under expectation of their Lords returne were mighty careful to set althings in order and preparation for him Lively thoughts of Christs coming preserve the soul in its due order by making Eternitie near If we have tidings that a person of great qualitie is coming to visit us how are althings immediately set at rights what care is there to put every thing in its place So here when the soul lies under deep impressions of the near approche of the Lord of Glorie how studious and exact is it in setting al its thoughts Affections motions and ways in order what a sweet Uniformitie and agrement wil there be in its thoughts how regular and consonant wil its affections be what a beautiful Decorum wil there be in its Actions and motions This is evident in persons on their death-bed who having lively views of Eternitie and their near approche thereto are most careful to set althings in order Thence 2 Kings 20.1 When Hezekiah was sick unto death Esaias by Gods appointment bids him set his house in order for he should die Indeed it is natural and most commun for Christians at the approche of death to set althings both of soul and estate in order and why because then they have deep apprehensions of the near approche of their Lord. So that had we as we ought to have such lively views of our Lords coming at al times what an admirable order harmonie and concent would there be in our hearts and conversations 11. Heart-affecting views of our Lords coming have a prevalent Influence on Christian Vigilance or Watchfulnesse which is another great piece of Godlinesse The Life and power of Godlinesse is much maintained by a spiritual watching over our hearts and ways Usually the more or lesse vigilant we are the more or lesse Godly we are None thrive more in Godlinesse than such as are the most curious observers of their own spirits Inclinations affections and conversations on al occasions as to tentations and duties But Oh! how dangerous is a sleepy profession What a world of evils attend a slumbering professor how soon do short sleeps harden And what more commun in these last days than spiritual slumbers even among Virgin prosessors Yea how apt are Christians to be over-taken with slumbering fits even under the greatest dangers and duties And whence comes this to passe but from putting far off the coming of their Lord Thus it is with the ten Virgins as wel wise as foolish Mat. 25.5 Mat. 25.5 while the bridegroom tarried they al slumbred and slept This refers to these last days of the world in which our Lord premonisheth us that the great sin of professors would be spiritual slumber and securitie arising from the bridegrooms tarrying i. e. their not apprehending the nearnesse of his approche Whence it follows by natural consequence that the more clearly and fully we apprehend the Bridegrooms approche and the nearnesse thereof the more vigilant and watchful we shal be There are two main parts of Christian vigilance 1. To watch against sin and Tentation 2. To watch unto dutie Now both of these are greatly promoted by lively expectations of our Lords approche 1. Fixed contemplation of our Lords coming is a prevalent means to keep the soul vigilant and watchful against sin and tentations thereto Thus Mat. 24.42 43. Watch therefore for ye know not what hour your Lord doth come But know this that if the good man of the house had known in what watch the thief would come be would have watched and would not have suffered his house to be broken up This Paul applies to our Christian vigilance against Tentation 1 Thes 5.2 6. 1 Thes 5.2 6. v. 2. For your selves know perfectly that the day of the Lord so cometh as a thief in the night He refers to the foregoing Admonition of our Lord which was communly received in al the Churches And what doth he infer hence v. 6. Therefore let us not sleep as do others but let us watch and be sober He brings in the unexpected coming of our Lord as a forcible motive to provoke al Christians unto Christian vigilance against Tentation What is the reason that many professors are so soon overcome by smal tentations and hardened in sin but because they watch not against them And why is it that that they watch not against sin and tentation but because they expect not the coming of Christ 2. Frequent and affectionate expectations of our Lords coming are exceding powerful to keep the soul vigilant and watchful as to dutie Continual vigilance over the worke God cals us to is a great marque of Godlinesse He is a Godly man indeed who watcheth al occasions of doing good and of being faithful in every relation and service God cals him unto And what greater incentive or argument have we to excite us hereto than dayly expectations of our Lords approche Mat. 24.44 46. Having exhorted them and us to watch v. 42 43. he addes v. 44. Therefore be ye also ready for in such an hour as you thinke not the Son of man cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause i. e. because your Lord cometh as a thief in the night therefore watch al opportunities of being found in ways of dutie Whence it follows v. 45. who then is a faithful and wise servant whom his Lord hath made ruler over his household Câ—istus hac inteâ—rogatioâ—is orma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give them meat in due season Here is quis for qualis or quantus Who i. e. What a faithful and prudent servant is
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 〈◊〉 〈◊〉 〈◊〉
to receive Active good is better than passive Yea ordinarily they receive most good from God who do most good to others That which we communly cal Charitie or Almes is termed by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justice to teach us that relieving others in need is not a thing arbitrary but 〈◊〉 debt or piece of justice and hence the faithful discharge of this so necessary a dutie makeâ— Christians to shine excedingly in al holy conversation And what more effectual tâ— make Christians compassionate and large-hearted towards others than deep expectations of our Lords second coming This lieâ— couched in the parable of the unjust steward 〈◊〉 whence our Lord concludes Luke 16.9 10 c. And I say unto you make to your selveâ— friends of the Mammon of unrighteousnesse c. A soul that waits for the coming of hiâ— Lord wil not let Christ his Interest or people want what he has to give If Christianâ— lived under daily and fresh views of their Lords approche what effusions of mutuâ—â— Charitie and Liberalitie would there be iâ— Churches how large-hearted and open-harded would Christians be in giving What 〈◊〉 sympathising would there be with others in miserie But so much for the second Question CHAP. IV. Whence it is that the looking for and hastening unto the coming of the Day of God hath such an efficacious Influence on al sorts of persons to raise them up to al manner of holy Conversation and Godlinesse SECT 1. What there is in Christ the Object which renders the looking for his second coming so Influential WE now procede to the Connexion of the parts of our proposition contained in 3 Q. Whence it is that the looking for and hastening unto the coming of the day of God hath such an efficacious Influence on al sorts of persons to raise them up to al manner of holy conversation and Godlinesse This Question takes in the Demonstration of our proposition from its causes and effects We may resolve it into these three parts 1. What there is in Christ the supreme object 2. What there is in sinners and Saints who are the subject 3. What there is in the effects of Christs coming which renders our looking for and hastening to the coming of the day of God so influential on al sorts of persons to raise them up to al manner of holy conversation and Godlinesse 1 Q. What there is in Christ the supreme object that renders our looking for and hascening to his second coming so influential on al sorts of persons to raise them up to al manner of holy Conversation and Godlinesse We shal not here consider Christ in his Absolute Perfections and Excellences which are indeed infinite and transcendent but only in his Relative as he is Mediator Now the Relations of Christ as Mediator are either General such as refer both to Sinners and Saints or Special and peculiar to Saints only In both these regards our looking for and hastening to the coming of the day of God is very Influential c. 1. If we consider Christ under his general Mediatorie relation as to Saints and Sinners the looking for and hastening to his second coming must needs be very influential c. We shal here only consider Christs general Mediatorie Relation to Saints and Sinners as he is the Supreme Judge of both the consideration whereof renders our looking for and hastening unto the coming of the day of God very Influential on al sorts of persons to raise them up to al manner of holy Conversation and Godlinesse That al Jugement is commited to Christ by the Father is evident from several prophetic Characters of Christs coming to judge to the world in the old Testament So Psal 96.10 he shal judge the people righteously The like Psal 98.9 For he cometh to judge the earth c. with varietie of other Scriptures which mention the last jugement For the understanding of which we have this general rule given by Jackson and other learned men That al those places of Scripture in the Old Testament which intimate either a new manner of Gods governing the World or a beginning of his reign over al Nations or of being made Lord and King or of coming to judge the earth must be understood of Christ as God-man who by virtue of his death and Resurrection became Lord of althings and so judge of quick and dead by a peculiar Title and personal right This is more fully expressed by our Lord himself who in his Sermons and discourses with the Jews did but expound and comment on thoses text of Scriptures which he had before uttered by the mouths of his Prophets Thus John 5.22 For the Father judgeth no man but hath committed al jugement to the Son So Act. 10.42 And he commanded us to Preach unto the people and to testifie that it is he who was ordained of God to be judge of the quick and dead Thus 2 Tim. 4.1 I charge thee therefore before God and the Lord Jesus Christ who shal judge the quick and the dead at his appearing The like 1 Pet. 4.5 Now al mankind standing in this relation to Christ as their supreme Judge it cannot be but that the serious looking for and hastening to the second coming of Christ must needs have a soverain Influence on mens hearts and lives At present Christs Mediatorie Kingdome and Glorie lies veiled and darkened but at Christs second coming there wil a visible glorie and Majestie attend his Throne of Jugement the consideration whereof cannot but startle and overawe the stoutest sinners when under the apprehensions thereof Oh! what tremblements of spirit what violent rendings and horrors of Conscience have many awakened sinners whiles under lively apprehensions of Christs second coming to judge the world What made Cain Judas Felix with other debauched sinners so much to tremble under the sense of their sin but the consideration of Christs coming to judge the world There are two particulars in Christs final Jugement the consideration of which render our looking for and hastening to that great day very influential 1. The day of Jugement wil be a day of manifestation al the secret hidden things of darkenesse wil then be brought to light And Oh! what a powerful consideration is this to influence the hearts and lives of such as daily expect the coming of our Lord What made the promulgation of the Law on Mount Sinai so terrible Exod. 19 16 17 18. Exod. 19.16 17 18. but that it was a day of manifestation Yea we are told Heb. 12.21 And so terrible was the sight that Moses said I excedingly fear and quake And whence sprang this great pannic fear which surprised Moses and the rest of the Jews at the delivery of the Law but from the sense they had of their own sinful and miserable state upon the manifestation the Law gave them Hence Jackson makes the Terrors on Mount Sinai types of those terrors which shal surprise sinners at the last jugement O! then
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
day of God Do not most mens lives speak what contradictions they are to their profession 4. This also teacheth us How much it is below the spirit and profession of a Christian to terminate and bound his Thoughts Desires and Hopes by things of Time Alas how soon wil time eat us out of this poor Cottage we now inhabit in What folie is it to make our Inne our home our Hospital our Paradise What shal we be the poorer at the coming of our Lord for the want of those worme-eaten Gods those masqued Idols those glittering nothings which the degenerate Sons of Adam do now so much Idolise Doth not our great Lord instruct us that the way to Heaven is narrow and the gate strait yea That it is easier for a Camel to go through the eye of a needle than for a rich man to enter into the Kingdome of God Mat. 19.24 The Camel hath a bunched back and therefore cannot easily enter into a strait gate O! how impossible is it for Professors to enter into the strait gate of Heaven with any bunch of times Idols Believe it beloved Idols and we can never go to Heaven together there is no room for such false Gods How comes it to passe then that we are so unwilling to part with our burdens why should we dote on the Gods of time what a shame is it for us to take up with any thing short of our Lord O! what a great kindnesse and rich favor is it for our Lord to snatch from us any eye-pleasing Idols which hinder our looking for and hastening to his second coming 5. Infer likewise hence That the grand difference between sincere Christians and secret Hypocrites consists in the regard they both have to the coming of the Day of God How far have many close Hypocrites gone in the knowlege profession and practice of Christianitie What a broad and dazling light has there shone on their minds what deep convictions of sin yea and wounds of Conscience for sin have they layen under Have not some also had many affectionate workings of heart towards Christ his Ordinances ways people yea and his crosse also And O! what a seeming conformitie have they given to the Laws of Christ And yet after al this â—o how soon have al their Convictions Affections and seeming Godlinesse sunke down into an earthly worldly Spirit or at best into a mere emty secure formal profession And whence springs the bitter root of such a prodigious Apostasie but from this that they never had a real spiritual single pure fixed eye of faith to look for the coming of the day of God Is not this fully exemplified in the foolish Virgins who are generally thought to refer to these last days So Mat. 25.3 They that were foolish took their â—ampes and took no oyl with them May we â—ot wel understand by oyl an eye of faith which enlightens the soul and enables it to look for and hasten to the coming of its Lord It s true the Wise Virgins as wel as the Foolish had their slumbering fits while the Bridegroom tarried as v. 5. but yet they had eyes in their heads they had the Oyl of a Divine habitual faith which kept them under an habitual Vigilance albeit they wanted actual for some time And herein the meanest believer excels the most shining hypocrite that notwithstanding some short slumbers he may be overtaken with yet he stil has an habitual radical eye of faith which more or lesse has regard to the coming of the day of God Whereas the most glorious hypocrite has no Oyl in his Vessel no saving habitual light and therefore he lies in a dead sleep without any fiducial regard to the coming of the day of God 6. This instructs us also That then and only then the Crosse of Christ triumphes in the hearts of Believers over sin Satan and the World when the soul is brought unto this Divine Life of faith always to look for and hasten to the coming of the day of God What was it that made our great Lord even on the Crosse to triumph over the Crosse but the prevision of his Victorie over Death by Death itself So in like manner what makes the Crosse of Christ triumphant in the hearts of Believers but their faith looking through al their sufferings to the coming of the Day of God and the complete Victorie they shal then obtain over al enemies and crosses O! how much pleasure and how little pain have they in fighting against Sin and Tentation who daily expect and hope for the coming of their Lord what makes the Lambes followers overcome by dying but the fiducial hopes they have of their Lords Approche How comes it to passe that the Saints rejoice in their povertie and are poor in their Riches but that they by faith do behold their coming Lord Doth not the Believer who looks for the Approche of his Lord look on al his evils as passing and on al his good things hoped for as coming towards him And O! what a triumphe doth the Crosse of Christ gain hereby in his heart What an happinesse is it to him to be unhappy for a little time that so he may be happy for ever with his Lord What Riches is it to him to be poor for a little time How much Libertie doth he find in the slaverie of Time What a little Heaven doth he find stamped on his temporary Hel How many blessings on the curses of men and why but because he expects the coming of his Lord 7. Lastly Hence learne how greatly it does concerne us al to entertain our hearts continually with such serious thoughts and lively expectations of Christs second coming It has been in part discovered what influence such thoughts have upon our present and everlasting condition O! then how should this provoke us al to keep up such serious fresh and lively thoughts of Christs second coming Alas what is it that makes the most of men so sotishly ignorant of God so sensual and brutish in their enjoyments so carelesse and regardlesse of Heaven and Glorie so secure and supine under al the threatnings of the Law Hel and everlasting displeasure Is it not this that men put far from them the evil day they never have a serious thought of the second coming of Christ to jugement Surely sirs would we but be serious in the consideration of this great day what a strange alteration should we find in mens lives would the voluptuous glutton in the midst of al his dainties but take up a serious thought of Christs second coming how soon would he turne his feasting into fasting and prayer would the swinish drunkard in the midst of al his caresses seriously consider that the Lord is coming and wil ere long cal him to jugement for al his bruitish wickednesse surely every draught he drinkes would be but as gal and wormewood to his taste So for the profane Swearer and Blasphemer of the name of God would he but
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
for the coming of our Lord. 2. Examine whether you are prepared to meet the Lord when he comes Suppose you should this night hear the crie Behold the Bridegroom cometh are you ready to enter into the wedding chamber Have you the Wedding garment of Faith and Holinesse Do you stand with your loins girt and your lamps burning ever ready to entertain your Lord How stands it with you in point of Assurance and wel-grounded evidences as to your eternal state Can you look Christ in the face with confidence when he comes Are you sure your sins are pardoned and your persons accepted Dare you look death in the face without change of countenance when ever it comes Remember the Lord hath taken al other cares on himself that so we might care for nothing but to prepare for our Lords approche Examine whether this be your care 3. Examine wel both your Notions and Practice of Godlinesse Count nothing Godlinesse but what wil bear the fiery trial at the coming of our Lord let there not be a loose pin in the main parts of your Christianitie Thinke oft whither you are going and where you shal loge at night and this wil make you exceding accurate and curious both in your notions and practice of Godlinesse 4. Here is mater of conviction rebuke and shame both to secure sinners and Saints who mind not the coming of the day of God 1. Here is mater of conviction and confusion to carnal secure sinners such as Peter prophesieth of 2 Pet. 3.3 4. Who walk after their own lusts saying where is the promisse of his coming I fear there are too many who pretend much friendship to Christ and yet seldome or never think of his returne I shal therefore take libertie to reason the case with such Thou thinkest peradventure it may be long enough ere Christ come if he come at al Mean while thou art resolved to take thy fil of thy lusts Very good Ay but what grounds hast thou to thinke it wil be long ere Christ come Doth not the Scripture tel thee in expresse termes the Judge standeth at the dore Jam. 5.9 and darest thou contemne plain Scripture doest thou consider whose word it is thou doest contemne whose threats thou thinkest scorne of Canst thou not believe he is so near at hand Why yet believe that he wil surely come first or last and then cal thee to an account for al thine evil deeds I say do but believe this and I question not but it wil make thine heart to ake Ay but possibly thou mayst presume to find favor with him in that day Why not What sinner canst thou expect to find favor in his eyes at last day and yet despise and reject al proffers of his Grace in this day of salvation spit in his face and prefer a few sensual delights before him Oh! what a foolish soul-deluding presumtion is this It s true our great Lord is exceding merciful pure Grace al love But is he not also as just and righteous Is it not a righteous thing with him to recompense tribulation to carnal secure sinners and what wouldst thou have him unrighteous that he may shew mercie to thee Ah! what a sad contemplation is this for awakened sinners to thinke that God must either be unrighteous or al their foolish hopes of mercie must perish And let me tel thee sinner the mercie and Free-grace of God wil be so far from favorising of thee in that great day if thou continuest in thy sin as that it wil prove a stinging aggravation of thy miserie Oh! what a dreadful worme wil this breed in thy Conscience to be spurned into hel by a foot of Mercie and Grace Do not thy hopes yet fail thee Is not thine heart yet pained and rent at the thoughts of thy Lords coming to Jugement Doest thou not as it were see the Lord of Glorie coming in Chariots of flaming fire to take vengeance on carnal secure sinners Methinkes that voice should be ever ringing in thine ears Lo Yonder yonder comes the Judge of the whole Earth What meanest thou sinner by plodding how thou mayst keep thy lusts and yet escape future wrath How long wilt thou procede to harden thy wicked heart to thine own destruction by putting far off the evil day Assure thy self the day of the Lord is never the farther off for thy thinking it is so but this advantage it wil have by the putting of it far off it wil surprise thee unawares And what wil become of al thy fond hopes and groundlesse presumtions how wil al thy cruel self-flatteries end in everlasting horror confusion disappointment and despair 2. Here is mater of conviction and shame even to Believers to thinke how little the most of them have their thoughts fixed on the second coming of their Lord. Alas how little are your expectations of that great day raised How coldly and faintly do your Affections worke towards that good time Ah Sirs are there such glorious things to be reveled then and hath the forethoughts hereof so much influence upon al manner of holy Conversation and Godlinesse How comes it to passe then that Believers have their hearts no more bent towards this great day How comes it to passe that their Affections are not carried out more to meet their approching Lord Is it not strange that Christians should be so seldome and so low in the thoughts of this glorious day Alas where can we spend our meditations better than to meet our Lord where can the Spouse better employ her thoughts and affections than with her absent Husband Who should look towards the coming of their friend their Savior if not Believers As for the secure world no wonder if they endeavor to stifle al thoughts of their Lords approche sithat it wil be a black day to them But as for believers O! what a joyful time wil it be to them Wil it not be the time of their complete redemtion their mariage-day Should not their thoughts therefore be always musing on this day How should their hearts leap for joy at the very reports of it But is it thus with them Are not al too much strangers to this day And oh what an hainous sin is it for believers not to look for this great day 1. How much do such sin against the many intimate relations they bear to Christ Is it possible that the member should forget its Head Was it ever known that the affectionate faithful Spouse forgat her absent husband Is it not then strange unkindnesse that the members of Christ should put far from them the coming of their Head and Lord 2. What a strange violence do such offer to al the principles of the New Creature Is there any thing more injurious to the divine nature than not to mind the approche of Christ Doth not this greatly provoke and grieve the Spirit of Adoption How is faith opprest and kept under hereby What a check and contradiction is this to al Divine