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 [Page 2]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 [Page 3]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 [Page 4]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 [Page 5]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 [...] 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 [Page 6] 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 [...] impe­tum veluti sibila [...]tis [...] de­clar [...]t. Beza. [...] est sibi [...]ar [...] cum stridor [...], qualis est si [...]ilus re­rum, ouae velo [...]issime moventur, ut sagitt [...]r [...]m, ventorum. B [...]daeus [...] à Plu­tarc [...]o usurpari dicit de imp [...]tu pro [...]urrentium militum i [...] pug [...]ae initio, qui magnum solext eder [...] clamor [...]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 [Page 7]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 theStoici illum mun­di exitum [...] v [...]cabant. Id Zeno à phoenicibus acceperat. Idem habuit a Pythago­ricis H [...]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 [Page 8]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. [...] 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 [...], [Page 9]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 menUsur­pavit nu­merum m [...]l­titu [...]inis ex Hebrae­orum [...]ore ut pi [...]tas significe­tur omni­bus suis num ris ac pa [...]tibus consta [...]s, quam pro v [...]r [...]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 [Page 10]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 [Page 11] 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 [Page 12]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? Its possible this may refer to some coming of Christ, for the exaltation of his Kingdome in this World; yet we may [Page 13]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 [Page 14]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 some great Divines incline to the later, name­ly that it shal be only a Purgation and Re­finement, yet most terrible to the sinful World. Oh! what prodigious universal, devouring flames wil these be? Alas! how wistly wil the sensual sinner then look, when al his terrene pleasures shal be snatched away, by those mercilesse flames? What wil the luxurious voluptuous Glutton do, when he [Page 15]shal see al his delicious curious dainties, with which he so much gratified his palate, burnt up? Where wil the ambitious man climb for honors, when al Crowns and Scepters are consumed? Where wil the avaricious covetous Worldling go, to digge for riches, when al his Gold and Silver is burnt up? What wil become of al your fine houses, your rich hang­ings, your costly ornaments which you now Idolize?

Doct. 4 4. It follows v. 11. Seeing then that al these things shal be dissolved. The Original is a participle of the present tense, and so sig­nifies strictly, are dissolved; which notes the certaintie and nearnesse of this Dissolution. Whence observe, That the Dissolution of the World by fire is most certain and near.

1. As for the certaintie of this Dissolution we find it avouched not only by Sacred, but also profane Writers. It was a commun opinion among the Platonists, that the World should be destroyed by fire, which they cal­led [...]: so also among the Stoics, who called it [...]. Seneca speaks much, and fully to this purpose. Minutius Foelix in­formes us, that the Epicureans held the same. The Pythagoreans also, with several of the Poets averred the same. Al these, as we may presume, borrowed these their Traditions of this last Conflagration, from the Jewish Church; among whom it was communly be­lieved, as is conceived from Enoch's prophesie, as Jude v. 14, 15, seems to intimate. But the Sacred Scripture is positive herein.

[Page 16] 2. Neither is this last dissolution only cer­tain, but also very near. It was looked on as near in the Apostles times; but how much nearer then is it now? Alas! who knows how soon al your works of Nature and Art may be burnt up? Al your splendid attire, with al other curious pieces of Art, which you now so much Admire, and Idolise? O fools! what do we here? Why sleep we so securely in this old Pesthouse, which ere long wil flame about our ears? What folie is it to build Tabernacles, and take up our rest in this commun prison, which wil soon be burnt? Doth not time post away with speed, and Eternitie post towards us? Is not the Judge at the dore, yea at our elbow? Do not the Heavens daily waxe old, as a thread-bare gar­ment? and doth not decrepit and lame Nature admonish us dayly, that its Dissolution is near? Yea, doth not the scarcitie of faith upon the Earth assure us, that the second com­ing of our Lord is not far off, as Luke 18.8? And should not this engage us al to make sure of that Citie, which hath foundations, whose builder and maker is God, Heb. 11.10? Oh! what a sad case shal we be in, if when our Lord comes to pul down the Wals, and burne up the very foundations of this leper-house, so much overspread with sin, we have no share in those Heavenly mansions, John 14.2?

Doct. 5 5. Hence our Apostle collects: What manner of persons ought ye to be in al holy conversation and Godlinesse? Whence ob­serve, That the speedy coming of Christ to [Page 17]Jugement, layes a deep and essential obliga­tion on al, to aim at, and labor after the highest raisures of holy Conversation and Godlinesse. This is a Doctrine of great weight and Influ­ence; that which carries in it the highest motives, yea the very vital spirits of faith and Godlinesse. But the explication of this wil fal in under the following point.

Doct. 6 6. It follows v. 12. Looking for, and hastening unto the coming of the day of God, &c. These words, considered in their causal connexion with the precedent, offer to our view this great Observation, That the fiducial looking for or expectation of, and hastening unto the second coming of our Lord, has a mighty efficacious influence on al sorts of per­sons, to raise them up, to al manner of holy Conversation and Godlinesse. This great Truth, though last in order, yet it seems first in the Apostles Intention; and that indeed which gave the occasion and rise to this warme discourse, touching the second coming of our Lord, and ensuing Jugement. This therefore I shal make the subject of our fol­lowing discourse. And for the explication hereof, three Questions offer themselves, as mater of Inquisition.

1 Q. What it is to look for, and hasten to the coming of the day of God?

2 Q. What Influence the looking for, and hastening to the coming of the day of God, has on al sorts of persons, to raise them up to al manner of holy Conversation and Godlinesse?

[Page 18] 3 Q. Touching the connexion of the parts, Whence it is, that the looking for, and hasten­ing unto the coming of the day of God, has such an efficacious Influence on al sorts of per­sons, to raise them up to al manner of holy con­versation and Godlinesse?

SECT. 1. The several Qualities of a sanctified eye, whereby we look for Christs coming.

1 Q. WHat it is to look for, and hasten to the coming of the day of God?

This Question may be resolved into two parts? (1.) What it is to look for the coming of the day of God? (2.) What it is to hasten to coming of the day of God?

1. What it is to look for the coming of the day of God? This notion, to look for, being a metaphor borrowed from natural vision or sight, we may refer the Resolution of the Question to the several parts of natural vi­sion: Which implies, (1.) A Visive facultie or eye, whereby we see: (2.) An object vi­sible or thing seen: (3.) A medium, [Page 19]through which we see. (4.) The actual Reception of the Object into the eye. Thus in the looking for the coming of our Lord, There must be a spiritual eye; an object vi­sible; a medium; and the Reception of the object into the eye.

1. There must be a spiritual eye or sancti­fied visive facultie, to look for the coming of the day of God: Without a sanctified mind there can be no looking for the coming of the day of God; A blind man may as wel look on the Sun, as a carnal mind look for the com­ing of our Lord. Now this spiritual eye, or sanctified mind, which is so essential to our looking for the coming of our Lord, compre­hendeth several Divine Qualities, or disposi­tions.

(1.) It must be an Evangelic fiducial eye; not merely rational, or legal. To look for the coming of our Lord, merely with an eye of Reason, is but to put it farther off from us: The coming of our Lord is an object altoge­ther invisible to an eye of reason: it's faith alone can make it visible and 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 [Page 20]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, [Page 21]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 [Page 22]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 [Page 23]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 soEssea­tia, ratio, sapientia, simper per­mane [...]s à [...] ens, res, aliquid. Schind [...]. 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 [Page 24]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 [Page 25]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 [Page 24] [...] [Page 25] [...] [Page 26]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 [Page 27]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, [Page 28]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 ru [...] [Page 29]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 [...]ivine sparke into the Affections: look what he spiritually knows he affects, if good. If we wil contemplate the coming of our Lord, [...]he eye of our mind must be amorous and af­fectionate: Such as may enflame love, quicken desires, strengthen hopes, highten Joys, fire [...]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 [...]nto affection it is not right. Look as those [...]isciples, Luke 24.32. by conversing with [...]eir Lord felt a Divine fire burning in their [...]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 [...]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 rejoice [...] [Page 31]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, [Page 32]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; [Page 33]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 [Page 34]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 over­use 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 [Page 35]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 [Page 36] 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 [Page 37]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, [Page 38]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, [Page 39]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 [Page 40]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 [Page 41]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 Ʋnexpectednesse. 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. 25.6. And at midnight there was a crie made, Behold the Bridegroom cometh. [Page 42]The Bridegrooms coming at midnight, argu­eth that our Lords coming shal be when least expected: For men at midnight are usually in their deepest sleep. So then, to look for the coming of the day of God, is to look on it as that, which wil come when least expected. Oh! what a surprise wil it be to slumbering virgins, to hear that midnight crie, behold the bridegroom cometh? Yea, how many wise Virgins wil be found slumbering, and so not expecting this great day? Is it not therefore the dutie of al, to look for the coming of the day of God, as that of a chief in the night, who cometh when least expected.

3. We may consider the coming of the day of God in its Consequents; which are va­rious: but, at present, we shal mention only two, namely the final Jugement, and Eter­nitie: and in this regard;

(1.) To look for the coming of the day of God, implies a looking for the last Jugement. Oh! what a great day wil that be, when sin shal no longer go masqued, nor Godlinesse dis­graced: How wil Grace then shine forth in its own native glorie, and beautie? How wil al the fuel, with which men now feed their lusts, be then turned into fuel for Hel-fire, and stings of Conscience? With what an in­satiable hunger and thirst, wil the sensual glut­ton and drunkard be then tormented? What a vexatious fire wil burne both bodie and soul of the lascivious unclean wretch? Wil not every lust then have its proper torment? shal not the secure Conscience then be filled with [Page 43] [...]morses and stings? How wil the avarici­ [...]s greedy worldling then perish with want? What confusion and shame wil surprise the [...]oud ambi [...]ious man? Wil not then the foolish Christian appear to be wiser, than the most [...]afty politician? Shal not the poor believers [...]le habit shine more, than the rich mans scar­ [...]t and glittering robes? Wil not the contemt [...]f this World be of more value, than al the [...]reasures of it? Shal not the tears of the pe­ [...]itent soul then bring more comfort, than al [...]he mirth and joy of this world? Wil not an [...]oly life then give more satisfaction, than al [...]he licentious humors of this life? O! what [...] glorious day wil the day of Jugement be? How wil althings be set at Rights then? Shal [...]ot every mans work then be made manifest, [...]s 1 Cor. 3.13? Oh! what a glorious ma­nifestation wil there then be made of al the hidden things of darknesse, whether good or bad? So 1 Cor. 4, 5. Therefore judge no­thing before the time, until the Lord come, who both wil bring to light the hidden things of darknesse, and wil make manifest the coun­sels of the hearts: and then shal every man have praise of God. Here the Apostle cals us off from our present uncharitable censures of things secret, to a looking for the coming of the day of God, and that righteous juge­ment which shal then be made, of the most hidden things. Hence it is evident, that a great part of our looking for the coming of the day of God consists in our looking for the day of Jugement, which wil follow thereon.

[Page 44] (2.) To look for the coming of the day [...] God, implies a deep fixed regard to Eterniti [...] as an essential consequent thereof. Eternit [...] indeed is a great word; But, O! how mu [...] greater is the thing it self? How far sho [...] are al our Expressions and Affections of Eter­nitie? Had we right notions of that eterna [...] state, we should not thinke of it without a [...] extasie or rapture. But alas! alas! Eterniti [...] is too big for our poor shallow apprehensions [...] How soon are our short capacities swallowe [...] up, when we dive into this infinite Abysse an [...] Ocean of Eternitie? And yet without a re­gard to it, we neither thinke, nor affect, no [...] act any thing as we ought. Eternitie gives forme and spirit, both to the life of Grace and Glorie. We had better never be happy, than be happy only for a time. If those glo­rified Saints in Heaven were not assured o [...] an Eternitie to be happie in, their happinesse for a time would render them the more mise­rable in the end. Time renders althings little or nothing; but Eternitie althings great. Eter­nitie sums up al time in formal Being, with­out succession: If thou art one moment happy in Eternitie, thou art for ever so. Take away ten millions of years from Eter­nitie, and you take away nothing: Millions of years make not the least moment of Eternitie. Cast but an eye on Eternitie, and al the goods and ils of time wil appear to be pure nothings. Alas! how little difference is there between the ils and goods of this life, if we regard Eternitie? Yea, wil not the crosses and sor­rows [Page 45]of this life, if sanctified, appear to be great blessings; and unsanctified blessings great curses, to one that has an eye of faith fixed on Eternitie? He that looks with a steady [...]eye to Eternitie, wil count his losses in this life for Christ great gains; his sorrows mater of [...]oy; his reproches, his glorie; his miseries, his blessings; yea, death it self his dore to life. Surely they who have Eternitie in their eye, can see nothing in this world agreable, or great. There is no real happinesse or mi­serie, but what is Eternal. Hence al that look for the coming of the day of God, must also look for Eternitie. For, without regard hereto, the coming of the day of God wil sig­nifie but little. Al our thoughts, Intentions, Inclinations, designes, Affections, and Actions run into Eternitie, and subsist there, assoon as they have a being: wherefore our main worke is to cast an eye of faith after them; and oft to consider, what account we shal be able to give of them at the coming of our Lord. Faith is great with Child of Eternitie: and the more we live by faith, in the expectation of Christs coming, the more we wil live in the believ­ing views of Eternitie. Oh! how little wil althings of time seem to him, who has his eye fixed on things eternal. So 2 Cor. 4.18. while we look not at things that are seen; but at things that are not seen: for the things that are seen are temporal, but the things that are not seen are eternal. A sight of things Eter­nal darkens al the glorie of things temporal. So much for the Object.

SECT. 3. The Gospel the Medium, through which we by faith, look for the coming of the day of God. Also the several Acts of faith in looking for Christs coming.

3. ANother requisite in natural Vision o [...] Sight, is the medium, through which we look. Now the Medium through which we look for the coming of the day of God is the Gospel, and the Promisses thereof. Such is the imperfection of our present state, as that we cannot see things Divine but in a glasse, and that darkely, if compared with the intuitive Vision of Saints glorified. So 1 Cor. 13.12. But now we see through a glasse darkely; but then face to face. The Gospel is this Glasse, which implies both im­perfection and perfection. (1.) Imperfecti­on, if compared with the state of Heaven; Yet (2.) Perfection, if compared with the knowlege of sense and reason. For the Go­spel is a clear Crystal Glasse, which disco­vers to us Divine things more distinctly than Nature or the Law can do. Evangelic pro­misses, touching the coming of the day of God, are spiritual prospective Glasses, through which a Believer, by faith, clearly and distinctly beholds the coming of our Lord. Thus Abraham beheld the first com­ing of the day of God, John 8.56. Your Fa­ther [Page 47]Abraham rejoiced to see my day: and [...]e saw it, and was glad. How did Abra­ [...]am see the day of Christ? Surely in and by [...]he promisse. Thus Gal. 3.8. Its said: The Gospel was Preached unto Abraham, say­ing, in thee shal al Nations be blessed, i. e. in thy seed, which is Christ, as it is interpreted, [...]. 16. Oh! what a clear, distinct, real, glo­rious sight had Abraham, through the glasse of the promise, of the first coming of our Lord? Just so, yea, much more, may be­lievers, in these Evangelic times, behold, by saith, through the glasse of the promisse, the second coming of the day of God. There are some prospective glasses, so artificially made, as that you may see through them distinctly things very remote and obscure; as the Spots in the Moon, &c. Such a pro­spective glasse is the Gospel, and the pro­misses thereof: The coming of the day of God is very remote, as to sense and reason, which are apt always to clamor, in the lan­guage of those Atheistic scoffers, 2 Pet. 3.4. where is the promisse of his coming? &c. [...]ay, but now an eye of faith, looking through the prospective glasse of the promisse, be­holds our Lord coming in the clouds, as really, evidently, and distinctly, as the natural eye sees the Sun in the firmament. O! What [...]ively glorious views might we have of the coming of the Son of God, had we a lively active faith fixed on those Evangelic promisses, which represent the same? But, alas! here lies the miserie of many knowing professors, [Page 48]they contemplate the coming of the day of God, only in the deceitful glasse of their own false Imagination, and carnal reason; and then, no wonder if they are strangers to it. Ah! how few, yea very few, look for the coming of the day of God, as represented, and offered to an eye of faith, in and by the promisses? Certainly, if the promisse be not the mesure and medium of our sight, al our seeming faith is but real unbelief. Nothing may fal within the compasse of your expecta­tions, but what fals within the compasse of the promisse: If there be the least cast of your eye towards the coming of the day of God, beside, or without the promisse, it is but carnal reason, and therefore attended with much confusion and darkenesse; yea, it wil end in greater unbelief and securitie. Be sure then, in al your lookings for that great day, you keep your contemplations and expectations within the compasse of the pro­misse.

4. The last thing required to make up na­tural Vision or sight, is the actual reception of the Object into the eye. And herein the ex­cellence of the sight, above al other senses, discovers it self. For the eye can, with the least turne or motion, in an instant fetch in the most remote objects, even the celestial bo­dies. So quick and comprehensive is its re­ception. Now this, as spiritually applied to our looking for the coming of the day of God, implies several acts of the believing soul.

[Page 49] (1.) One great act of faith, in the actual reception of, or looking for the coming of the day of God, is, to realise that great Day. The more real our notions are, the more affective and effective they are. There is a vast difference between the sight of the Sun in the Firmament; and the sight of it in a picture: the former is real, the later not: So in like manner, the difference is not lesse, between the beholding of Christs se­cond coming, as held forth by notions only, and the real view of it by faith. It is the pro­per worke of faith, to give the soul real views of things; Faith is the greatest realiser in the World: It can realise things most remote, as to sense and reason: Things infinitely out of sight, in regard of time, and natural existence, faith makes them present, and so gives a real view of them. Al real sight implies an ex­istence of the object in the eye, agreable to the existence it has in it self: So real know­lege denotes a real being of the object known, in the mind of him that knows it. For no­thing is really apprehended, unlesse the real Idea or image of the thing it self be in the mind of him that apprehends it. This is most true here, unlesse the coming of the day of God be really existent in the eye of faith, we do not look for it. This indeed is one of the greatest mysteries of faith, that it can realise things most remote, even the coming of the day of God. Al reading, hearing, studying, meditation, and discoursing wil not discover to us the coming of our Lord, with­out [Page 50]faith realise that day. The Scholes give us a good distinction, between Abstract, and Intui­tive knowlege: Abstract knowlege is the con­templation of things in their notions, pictures, or propositions only: but Intuitive knowlege is the contemplation of things as they exist in themselves. Such an Intuitive, though reflexe, sight doth faith give us of the day of God, by realising of it to the soul.Heb. 11.1. So Heb. 11.1. Faith, is the substance of things hoped for. [...], The solid basis, subsistence, essence, or realitie of things hoped for; which have no actual existence or being of their own. Such is the realising power of faith; and so efficacious is it, to make the coming of the day of God, which is the main of those good things hoped for, really existent, and actually present in the believing soul. O! What a miraculous efficace hath faith, to make things absent present; things hoped for actually existent? And doth not a main part of our looking for the coming of our Lord consist herein? could we but by faith realise that great day, what lively, intuitive, heart-affect­ing views should we have of it? how would our hearts be ravisht in the prevision, or fore­sight of it? What wonders of Grace and Godlinesse would it worke in our hearts and lives? But, ah! here lies the bane of our profession, we content our selves with some notional speculations, and contemplations of that glorious day, without that real intuitive view thereof; which faith gives. Read but Heb. 11. and you'l see how those great wor­thies [Page 51]by faith did realise things hoped for. So v. 13.Heb. 11.13. These al died in faith, not having received the promisses; but having seen them afar off: i. e. as Mariners, in a tempest at Sea, if they can, by a prospective glasse, di­scerne their harbor afar off, how do they re­joice, and make towards it? so faith, behold­ing through the optic glasse of some promisse, good things promissed, it doth realise the same, and rejoice therein. Thence it fol­lows: and were persuaded of them, i. e. they looked upon them as really existent in the promisse as if they had been in possession. Yea, he addes; and embraced them: i. e. they, as it were, hugged them in their armes, and solaced themselves in the embraces of them, just as a man doth his intimate friend, who has been long absent, in a remote Gountrie. Such a real view did faith give them of those good things promissed, and hoped for. And O that we could by faith thus realise the coming of our Lord! What lively glorious Ideas; what ravishing views should we then have of that day?

(2.) The actual looking for the coming of the day of God implies an evident, distinct, particular view of that day. This also is the worke of faith, which is not only the substance of things hoped for, but also the evidence of things not seen, Heb. 11.1. Heb. 11.1. [...], the meridian noon-day light, which gives the most distinct, evident, particular view of things: The Argument, or demon­stration, which makes the conclusion most [Page 52]distinctly evident. O! what a distinct evi­dent view doth faith give of the day of God? Faith pierceth thorow the objects it lookes upon, and so gives a distinct view of them. We find a great promisse,Oculo ad oculum vi­dere, est cominus evidentissi­me videre. Esa. 52.8. For they shal see eye to eye, when the Lord shal bring again Sion. What is it, to see eye to eye? To see eye to eye, is to see most evidently and distinctly. Such must be our looking for the coming of the day of God. Such an evi­dent distinct view had the believing Galatians of Christ crucified,Gal. 3.1. Gal. 3.1. before whose eyes Christ hath been evidently set forth, [...]. [...] prius depi­ctus fucrat. Beza. They had such evident, distinct, particular views of Christ crucified, as if his passion had been acted, to the life, before their eyes. Whence it follows; crucified among you. How was Christ crucified among them? Was he not crucifed at Jerusalem, which was many hundred miles from Gala­tia? Yes; but yet Christ crucified was so lively represented by Pauls Ministerie, to their eye of faith, as if he had been crucified among them. [...] pro [...], Hesych. [...]: nam qui est [...] ad summun us (que) perva­dit. Ste­phanus. Such distinct, evident, particu­lar, believing views should we have of the coming of our Lord. Such, Paul tels us, the Thessalonians had, 1 Thes. 5.2. For you your selves know perfectly, that the day of the Lord so cometh, as a thief in the night: perfectly, [...], exactly, accurately; as if the day of the Lord had been drawen to the life in their hearts. The more distinct, accurate, particular notice we have of Christs second coming, the more we shal hasten towards it, [Page 53]and the more efficacious Influence it wil have on our hearts and lives.

(3.) Actually to look for the coming of the day of God implies also, dayly to fami­liarise that day; to have familiar acquain­tance, constant converse with it, in our thoughts. None look for this great day, as they ought, but such as oft visit, and famili­arly acquaint themselves with it, in their Meditations. This was Pauls manner of con­versation, as he himself assures us,Phil. 3.20. Phil. 3.20. For our conversation is in Heaven, From whence also we look for the Savior, the Lord Jesus Christ. The Apostle, in the words precedent, speaks of some, who minded no­thing but earthly things: But, saith he, for our part, our conversation is in Heaven. [...], our manner of life, our commerce, our state. The word in its primary notion signifies a State, or Republic, or Citie, or Societie of people, united together as one bodie; governed by the same Laws; enjoy­ing the same privileges; subject to the same Prince, or governours; and having among them one and the same forme of Governe­ment. But this word being taken from [...], which answers to the Hebr. [...], and signifies to walke or converse as Citizens, hence also it is used to signifie a conversation, or manner of life. We may take in both regards. (1.) Saith Paul, our conversation is in Heaven: i. e. Heaven is our Citie, our State: we are governed by its laws; subject to its Prince, and under the [Page 54]enjoyment of its privileges. (2.) Our Con­versation is in Heaven, i. e. the current of our thoughts, Inclinations, Affections, Acti­ons, and Manner of life is in Heaven. And why so? that he addes: from whence also we look for the Savior, the Lord Jesus Christ: [...] from whence, is referred by some to the whole mater; by others to con­versation; by others to Heaven: The diffe­rence is not material: The sense seems this: And truely its no wonder that our conversa­tion is in Heaven, seing we thence expect the coming of our Lord. Is he not our Savior, our life? and ought we not to live where our life is? where should the member be, but where the Head is? Wil he not ere long come from Heaven? and should we not, by al manner of Heavenly thoughts and Aspira­tions, go forth to meet him day by day? ought we not every hour to send forth holy ejacultions to meet our Lord? Whatever you are about, you ought to have the coming of your Lord before your eyes. Are you plod­ding, and contriving about your worldly af­fairs? Why be sure you lose not the thoughts of your Lords coming. Are you in a jour­ney? let the thoughts of your Lords coming be your companion. Let your first and last thoughts every day converse with your com­ing Lord. Entertain your hearts frequently with such sacred Soliloquies as these: Me­thinks, I hear the last trumpe ever sounding in mine ears: Methinkes, I see my Lord Je­sus coming in the clouds, with ten thousands [Page 55]of his Angels. Thus we ought to familia­rise the coming of the day of God. And that more particularly, (1) By holy ejacu­lations? O! what frequent ejaculations ought we to send forth, towards the coming of our Lord? One saving glance towards this day brings life to the soul. But oh! what familiar converse have they with this great day, who dayly send forth multitudes of ejaculations towards it? what an Heaven­ly conversation is this? (2.) We must fa­miliarise the coming of the day of God by fixed contemplation on it. There must be a dwelling of the thoughts on that day, by stated and fixed meditation every day. The more our thoughts dwel on this day at stated seasons, the more familiar it wil be to us.

(4.) Actually to look for the coming of the day of God implies further, dayly to wait for it, to stand on our 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 [Page 56]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 [Page 57]of Christ, and those good things hoped [...]or, in that day, by an eye of faith, through [...]he Optic glasse of the promisse, we come [...]o possesse the same. So Mat. 5.8. Blessed are the pure in heart; for they shal see God, [...]. 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 [Page 58]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.

[Page 60] 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 u [...] 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 [Page 61]thine arme; for love is strong as death— it hath a most vehement flame, &c. By love the heart ascends up, as in a flame, to meet our Lord. Love is a swift post, that carries the heart to its beloved: It is never satisfied, 'til it arrives to union, and fruition of what it loves. Absence fires love, and makes it burne with a vehement flame towards its ap­proching Lord. Yea, it gathers force from obstructions, and difficulties. Love burning in the Intention of the wil gives swift feet, yea wings to the soul, to flie towards the coming of the day of God. A soul inspired with love to our approching Lord, is not its own, but loseth it self in the bosome of its Lord; There it lives, and breathes, and moves day by day. Love is most artificial, and puissant to hasten the soul towards the day of God: it commands al the Passions and Actions of the soul to tend, and move this way: Yea, it makes the most difficult unplea­sant way easy and pleasant. Alas! do but thinke what love wil do, to meet and enjoy an absent friend: and wil it not do much more to meet and enjoy its absent Lord? Love grows not faint or weary in its motion, towards our coming Lord. Yea, it multiplies by acting, and that from the similitude there is between the lover, and beloved. Hence there is no Grace, that has such a strong in­clination to its act and object as this Divine Love. Indeed, its never wel pleased longer than it is hastening to its beloved: It imme­diately delivers up the heart to its approch­ing [Page 62]Lord, and so adheres to him by an unio [...] of spirit: It is impatient til it come to take hold of its Lord: it melts and dissolves the heart into him. Such is the force of Love, in hastening to the coming of the day o [...] God.

2. The soul hastens to the coming of the day of God, by longing desires after it. De­sires are the firstborne of Love, and the feet of the soul, whereby it moves towards its be­loved. He that is possest with desires after the coming of Christ, cannot but hasten to­wards that great day: For desire is an hun­gry greedy Affection, which thinkes it has never enough of what it desires. In every lover there is a desire of union with its be­loved: and therefore the absence of Christ causeth the soul to breath forth love-sighs af­ter his second coming. Thus the Spouse Cant. 8.14.Cant. 8.14. Make haste [or flee away] my beloved, and be thou like to a Roe, or to a young hart, upon the mountains of Spices. Flie my beloved: As the Spouse began with desires of Christs first coming, Cant. 1.2. to kisse her by the Preaching of his Gospel; so she ends this her Song, with earnest desires of his second coming, to put an end to al her miseries. Thence it follows: And be thou like to a Roe: or, liken thy self to a Roe, [i. e. be swift and make haste to flie away] or, to a young hart on the mountains of Spices. Some conceive, that the Harts, which sed on those mountains of Spices, had a very aroma­tic, fragrant smel; and thence the Spouse [Page 63]here ressembles her beloved to these, thereby to shew, how much her heart was ravished with the sweet odors of his Grace; and how much she longed for his second coming. Thus the same Spouse or Church, Rev. 22.17. And the spirit and the bride say come, and let him that heareth say come: and v. 20. even so come, Lord Jesus. As if she had said: O time post away, and hasten the coming of my Lord: come Lord, come; for Love is tormented with delays. Thus ardent desires after the coming of our Lord do much hasten the soul towards that day. A believers con­tinual crie should be: Lord come down to me or take me up to thee: His desires after the coming of his Lord should never cease, 'til he be master of what he desires. This was the language of Pauls groans, 2 Cor. 5.2. For in this we groan earnestly, desiring to be clothed upon with our house, which is from Heaven. Pauls groans after his dissolution were in order to the conjunction of his soul with Christ: and hereby he hastened to the coming of his Lord.

3. The soul hastens to the coming of the day of God, by lively Hopes of that day. Hope is the neck stretched forth, or head lift­ed up, whereby the soul expects, with confi­dence, its approching Lord. Hope, as the good Spies Caleb and Joshua, prophesieth good things, in the greatest difficulties. A fiducial hope stands on sure ground, even the word and fidelitie of God, and therefore it wil not be soon shaken, though the pillars of Heaven [Page 64]and Earth are shaken. Yea, when the times are worst hope oft expects the best, even the coming of our Lord.Luk. 21.28. Thus Luke 21.28. And when these things begin to come to passe, then look up, and lift up your heads; for your Redemtion draweth nigh. These things, i. e. distresse of Nations, and the powers of Heaven being shaken, with other terrible forerunners of the Son of God, v. 25, 26, 27. Then look up, Ut solent qui de loco superiori li­bertatem expectant. Grot. and lift up your heads; These are expressions of hope. [...], look up, as they, who from some eminent place confi­dently expect libertie and deliverance. The more we hope for Redemtion, at the coming of our Lord, the more our souls wil hasten towards that day: If our hopes flagge our pace wil flagge. The longer the thread of our hope is, the swifter wil our motion be, towards the coming of the day of God. Yea, strong and lively hopes make us parta­kers of Christ, and al the good things that at­tend his second coming:Heb. 3.14. So Heb. 3.14. For we are partakers of Christ, if we hold the beginning of our confidence stedfast, unto the end. Principium quo s [...]sten­tamur. [...], The principle, or foundation, by which we are supported. Wel-grounded hopes give a subsistence to the good things hoped for: and thence we find the same word used to expresse faith by, Heb. 11.1. as it is the subsistence of things hoped for. Now the good things hoped for being made subsistent and present in and by hope, no wonder if the soul hasten towards the com­ing of Christ hereby.

[Page 65] 4. The soul hastens to the coming of the day of God, by an holy dread, awe, and fear of that day. That great day, although it be most joyous to Saints, yet it wil be also most terrible to sinners: And the terrors of this day, apprehended by faith leave an holy awe, and dread on believers themselves. Oh! what holy Tremblements of heart have many awakened serious souls, at the apprehension of that terrible day? This seems to be the im­port of Pauls Exhortation, 2 Cor. 5.10.2 Cor. 5.10, 11. For we must al appear before the Jugement seat of Christ, &c. What follows? 11. Know­ing therefore the terror of the Lord we per­suade men. As if he had said: Oh, friends! Wil not that be a terrible day, when the Lord of Glorie wil come, and cal us to an account, for every thought, word, and Action? What a dreadful Jugement, or doomsday wil that be? Have we not al cause to tremble, and stand in awe of this terrible day? For our part, knowing the terror of the Lord, we per­suade men, to maintain an holy dread and fear of that tremendous day. This holy awe and fear of that great day is no way inconsistent with lively hopes, and affectionate desires thereof: neither doth it at al impede or hinder our hastening thereto. For this Godly fear pro­cedes from a Spirit of Adoption, faith, and love, and so keeps the soul in an holy awe, lest it should do any thing unworthy of that great day. Its true, servile carnal fear pro­cedes from Unbelief, and self-love; and there­fore drives men from the day of God, whiles [Page 66]it seems to hasten them towards it: But this holy filial fear proceding from faith and love, always prepares for, and hastens the soul to­wards the coming of the day of God. Sla­vish fear is of a dul and lazy humor: it freezeth and bindes up the powers of the soul: but filial fear is warme and active; it greatly enlargeth the heart in its motion to­wards the coming of our Lord. Yea, holy fear, as wel as faith and hope, makes our ab­sent Lord present, and so his second coming present to the soul.

5. We hasten to the coming of the day of God, by satisfaction, complacence, and de­light in that glorious day. This is not at al inconsistent with the former: For the Child may dread and fear the coming of his Father, as a Judge; and yet delight and joy therein as his Father: so here, a Child of God, dreads the coming of Christ as a Judge, and yet rejoyceth therein, as Christ is a Father and Husband. Yea, how oft hath the be­lieving soul, at the same time, the greatest holy fear and awe, and yet the greatest de­light, and solace in the expectation of his approching Lord? Complacence and delight arise from the presence of the object de­lighted in: Faith makes the coming of our Lord present, and then the believing soul find joy and satisfaction therein. Thus Abraham delighted in the first coming of our Lord: John 8.56. Your father Abraham rejoyced to see my day: and he saw it and was glad. By faith he made the day present, [Page 67]and then rejoiced therein: [...], he danced and skipped for joy: he was as it were in a transport. Such should the believers joy be in the prevision and prelibation of our Lords second coming. O! what rap­tures of joy might we have herein? What an Heaven upon Earth might a Believer fetch hence? As Christs absence is most bitter, so ought not the foresight of his returne be most sweet and joyous to his spouse and friends? Oh! how sweet is it, even to dream of Christ? The heart and the treasure are ever together: Luke 12.34. If Christ be your treasure, your heart wil be with him, and delight in him. We find this delight in the prevision of our Lords second coming described to the life by the Psalmist,Psal. 98.6—9. Psal. 98.6—9. With trumpets, and sound of cornet make a joyful noise before the Lord, the King, &c. 8. Let the flouds clap their hands: let the hils be joyful together. Have the flouds hands to clap? or, the hils a tongue to sing joyfully? no: but these hu­man actions, are, by a figure called prosopo­poeia, attributed to these inanimate creatures, to excite us to rejoice in the coming of the day of God. So it follows, v. 9. Before the Lord for he cometh to judge the earth, &c. The like we find, Psal. 96.10, 11, 12, 13. Thus by complacence, and satisfaction in the approche of our Lord, we dayly hasten to­wards that great day. For al joy is active and diffusive: it is as oil to the wheels of the soul; specially if our joy be spiritual.

[Page 68] 6. We hasten to the coming of the day of God, by putting our hearts into a prepared posture, and disposition to meet, and welcome him, when ever he comes. Thus the Latin Glosse on our text: Hastening, i. e. say they, by acting wel, that you may be such, whom the Lord may come to save. And certain it is, the more prepared we are to entertain our Lord, when he comes, the more we hasten to­wards that great day.Luke 12.34—36. Thus Luke 12.34, 35, 36. v. 34. He tels them: where your treasure is, there wil your heart be also, i. e. if the treasure be in him, the heart wil be with him, and alwaies waiting for his com­ing. Thence it follows: 35. Let your loins be girded about, and your lights burning: Its an allusion to persons waiting for the Bridegroom, or their Masters coming, in the night: and thence they stood with their loins girded, and lights burning, ready to meet him. So it follows: 36. And ye your selves like unto men, that wait for their Lord, when he wil returne from the wedding, that when he cometh and knocketh, they may open unto him immediately. Now this preparation for the coming of our Lord consists in getting a stock of habitual grace, and keeping the soul in a vigilant posture. Christians should aim at the highest raisures of Grace, that so they may meet their Lord with triumph. Grace in vigor and power is the best preparative for the coming of our Lord. Much Grace wil give much acceptance and boldnesse in that day. [Page 69]Every new degree of Grace is a step towards the day of God. He that attains to a great mesure of Grace, gets up into the spirit and life of that great day.

7. We hasten to the coming of the day of God, by running our Christian race, with al manner of holy activitie and exercice of Grace. Habitual Grace prepares us for the coming of our Lord; but gracious exercices, in our Christian race, is a pressing on to­wards that day. A spirit of sloth puts us greatly back, but exercices of Grace do much hasten us on towards the day of God. Eve­ry repetition of a gracious act gives us a lift forward towards that day. By how much the more active Grace is, by so much the more we presse on towards the coming of our Lord. The exercice of Grace gives light, and life to the soul, in its Christian race. One exercice of Grace disposeth the soul for another: and this for another, &c. Thus, exercices of Grace are multiplied into thou­sands, without pain; whereby the soul great­ly hastens towards the coming of the day of God. The blessed God rewards exercices of Grace, with farther Assistances of Grace; yet of mere Grace. The highest assimilation of the soul to God is by divine operations. Whatever condition we are in, there is some suitable Grace, which being suitably exer­cised doth hasten the soul towards the com­ing of our Lord. Thus Paul hastened to­wards the coming of the day of God,Phil. 3.11, 12, 13, 14. Phil. 3.11. If by any menas I might attain unto [Page 70]the resurrection of the dead. D [...]bita [...]di adverbia non semper incertitudi­nem directe important, sed velr. ī 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 [Page 71]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. [Page 72]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.

SECT. 1. What Influence the looking for the coming of the Day of God has on sinners Ʋncon­verted?

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.

[Page 74] 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 i [...] thine eye, it is, because thou hast but little expectation of thine approching Lord. This [Page 75]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 al their hard speeches, which ungodly sinners have spoken against him. O! what powerful Ser­mons did Enoch preach, to that debauched sinful age, touching the coming of our Lord to jugement? But alas! how few believed his report? Yea, what blasphemous or hard speeches did they utter against the Lord? But, addes Enoch, The Lord cometh to con­vince al that are ungodly, &c. As if he had said: Alas! you wil not now be convinced of your sin, by my Preaching: but know, that the Lord, when he cometh, wil convince you to purpose. This also, without dout, was a part of Noahs Sermons; who is said to be 2 Pet. 2.5. a Preacher of Righteous­nesse, i. e. one that endeavored to convince them of their sin, and righteousnesse by Christ. This course also Solomon takes to convince the young gallant, of his sinful courses, [Page 76]Eccles. 11.9.Eccles. 11.9. Rejoice, O young man, in thy youth; and let thine heart chear thee in the days of thy youth; and walke in the ways of thine heart, and in the sight of thine eyes: But know thou, that for al these things God wil bring thee into jugement. (1.) Here we have an Ironic concession to a young man, going on in the heat of his lusts, and solacing himself in his youthful pleasures. As if he had said: Take thy fil of youthful delights; go on in thy pursuit after sensual enjoyments: and much good may they do thee. But then, (2.) Follows a stinging correction: But know thou, that for al these things God wil bring thee into jugement. Here is a dread­ful and sad But, enough to make the stoutest proudest sensualist to tremble. Ah! would the young gallants of this sensual age, but now and then seriously thinke on this Solomons But, what a dampe would it cast on al their youthful dalliances, and solaces? Would se­cure sinners but consider, that ere long our Lord wil come, and bring them into Juge­ment, for al their evil deeds, what awaken­ings of Conscience; what dreadful convicti­ons of sin would they soon fal under? But, Oh! here lies the hel of this secure world, men put far from them this evil day; and saym, at leasty in their hearts, where is the pro­misse of his coming? He that has spiritual, and strong apprehensions of the coming of his Lord, what distinct and evident convictions of sin wil he have? How soon wil al his sins, one by one, be set before him, as [Page 77] Psal. 50.21? How great wil smal sins, even vain thoughts, then appear to be? what an ungodly face wil his most beloved delicious sins than appear to have? How chearfully wil he then open his eyes to the convictions of sin, but shut them against the Allurements thereof? Wil not the least sin there seem greater, than the greatest sin before?

2. Serious thoughts of the second coming of Christ to jugement have a very efficacious influence on sinners, in order to a deep feel­ing sense of sin, and miserie that attends it. Take the securest stoutest sinner in the World, and let him but have clear apprehen­sions of the coming of the day of God, and oh! what a load and burden wil sin be to him? What remorses, and stings wil smal sins breed in his Conscience? Wil not every act of sin be, as a scalding drop of burning lead on his soul? What a spirit of bondage and hea­vinesse wil he be possest withal? How soon wil the root of al his delights wither? Yea, an awakened Conscience, that lies under a a deep lively sense of Christs coming to Juge­ment, feels no sin so heavy and tormenting as his darling sin: That sin, which hereto­fore was most delicious to him, wil now be most vexatious and bitter: and why? be­cause he knows That sin wil cost him most dear, at the coming of his Lord, if not repen­ted of. We find this exemplified in de­bauched Felix, Act. 24.25.Act. 24.25. And as he rea­soned of righteousnesse, temperance, and juge­ment to come, Felix trembled. What made [Page 78] Felix to tremble? Is it not strange, that a Judge should tremble at a few words, of a poor prisoner, at the bar? Must there not be a strange efficace in this discourse of Paul? Yes, there was: Paul indeed hit him in the right vein: Felix was as Tacitus, Hist. l. 5. assures us, a man given up to al manner of injustice, and incontinence. His injustice in part appears from his expectation of a bribe, v. 26. His incontinence also is manifest, by taking Drusilla another mans wife as his own. Now Paul having reasoned of righteousnesse and temperance virtues opposite to Felix's darling lusts; and withal described to the life Jugement to come, which would take venge­ance on him for these sins, oh! What a pannic fear, and fit of trembling doth Felix sal into? How doth his Conscience smite him for these his beloved lusts? WHat? Saith Felix, is there a Judge coming, that wil cal me to an account for mine Injustice and In­temperance? Oh! what shal I do then, when that day comes? What a miserable wretch am I, to prefer these base lusts, before mine immortal soul? Thus the vbery apprehension of a Jugement to come, or a coming Judge, who would reckon with him for his Idol-lusts, cast him, though an ignorant debauched sin­ner, into a tremblement of Conscience. O! how many carnal secure sinners, are oft, amidst al their sensual pleasures and delights, startled and affrightened, at the apprehensions of our Lords coming to judge the World? Do not such thoughts as these, like Belshazars [Page 79]hand-writing on the wal, fil their Consci­ences with horror? What an Hel is it to them, amidst their sensual Heaven, to thinke that the Judge standeth at the dore? Believe it, sirs, a serious looking for the coming of the day of God, wil rend and pluck the stout­est heart to pieces: 'twil lie the proudest sin­ner in the dust. Ah! would secure sinners but entertain themselves now and then with such serious thoughts as these: Wil this sen­sual life last for ever? Wil not the judge ere long come, and cal me to an account, for al mine evil deeds? And wil not then my flesh-pleasing delights end in soul-tormenting do­lors? Can I make my party good against the Almightie, or bear the wrath of the Lambe? I say, such thoughts as these, would make the securest heart ake and tremble.

3. Serious thoughts of the second coming of Christ to jugement, have a great Influence on irregenerate men, in order to a serious inquirie into the means and ways, how they may escape out of their miserable condition. Alas! were secure sinners but throughly con­vinced, and persuaded of Christs second com­ing to jugement, how inquisitive would they be into al means, by which they might be en­abled, to appear with boldnesse before him, at that great day? Were it possible, that sin­ners could leave their eternal salvation under such great hazards, had they but lively views of the coming of the Lord, to judge them for al their wicked workes? No surely. But oh! this is the bloudy soul-destroying prin­ciple, [Page 80]which ruines so many millions 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? Whats 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? 'Twas, 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 [Page 81]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 [Page 82]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 'twas 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 [Page 83]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. Its 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 [Page 84]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 addu­ci [...]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 [Page 85]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? Its 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 [Page 86]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 [Page 87]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 its 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 [Page 89]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? [Page 90]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, [Page 91]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 [Page 92]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 [Page 93]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 [Page 94]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 wh [...]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. [Page 95]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 [Page 96]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 [Page 97]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 [Page 96] [...] [Page 97] [...] [Page 98]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? And might they not, by virtue of this promisse, and right granted, have built houses, and remained there, as those whose posteritie were to possesse the same? Yes: but yet they chose rather to dwel in tabernacles, as those that looked for a better habitation, and possession, than Canaan could afford them. So it follows, v. 10. For he looked for a Citie, which hath foundations, whose builder and maker is God. He dwelt in Tabernacles that had no foundation, because he looked for a Citie which hath foundations, whose maker and builder is God. [...] properly signifies an Architect, and [...] the Builder. No Citie would please Abra­ham, but such as was both invented, and build­ed by God. He had a promisse of Canaan, [Page 99]but that would not satisfie his Spirit; he stil dwels in tabernacles: nothing would content him, but a Citie of Gods founding and fi­nishing. In short, Abraham had an eye on the coming of the day of God, and the Ce­lestial Canaan, then to be possessed, and this made him sojourne in the terrestrial Canaan, promissed to him and his seed, as in a strange Countrey: He looked for a Citie that hath foundations, and that made him dwel in taber­nacles, without foundation, even in the pro­missed land, where he had right to build. For they that possesse land, have right to build,Qui solum possident ibi aedificant, ibi [...]an [...]t. Grot. 1 Cor. 7.29, 30, 31. and live there. But Abraham was not so fond of Canaan, because he had a better Countrey in his Eye. Thus also Paul, 1 Cor. 7.29, 30, 31. He layeth down this for a principle: The time is short, i. e. ere our Lord come, and dissolve the world into univer­sal flames. And what doth he conclude hence? It remaineth, that both they that have wives be as though they had none, &c. i.e. that amidst al our temporal comforts the heart be crucified to them. Whiles our persons are in the World, and our hands make use of it, our hearts must be dead to it. Suppose God should give us a promisse and grant of this whole world, as he did of Canaan to Abra­ham, we ought stil to use it as he did Canaan, looking upon our selves as strangers, and pil­grims, because we look for a Citie that hath foundations, whose builder, and maker is God. Alas! to expect happinesse in the creature, what is it but to search for the fountain in [Page 100]the stream? Surely, he that dayly expects the coming of his Lord, wil not expect much from, or delight much in lower goods. Such thoughts ungod this world, and unmasque al its Idols.

5. Another essential part of Godlinesse. consisteth in the mortification of sin. The life of Godlinesse lies much in the death of sin: When Lust is in its vigor and force, Godlinesse is in its consumtion and decay: The power of lust may consist with the forme of Godlinesse, but not with the power there­of. He is a Godly man indeed, who takes more delight in subduing his lusts, than sinners do in gratifying and fulfilling of them. If the life of any sin be dear unto thee, the life of Godlinesse wil soon wither and languish: starve lust and you nourish pietie. Hence among the Grecians [...],I havor. a Godly man is the same [...], a Saint: Now what more effi­cacious for the mortification of sin, than a lively expectation of the coming of our Lord? Thus in our Text: What manner of persons ought ye to be? O! what mortified spirits ought ye to have? What a deadly feud and Antipathie should ye have against sin? How ought ye to keep your hearts at the greatest distance that may be from sin? What a vio­lent Bent against sin should your hearts be principled with? And why? because you look for the coming of the day of God. Oh! what a Soverain Influence has the serious expectation of that great day, for the carrying on the worke of mortification? And how so? [Page 101]because the Saints are then to appear with Christ, and therefore ought to be holy, as he is holy. Thus Paul argues,Col. 3.4. Colos. 3.4. When Christ, who is our life, shal appear, then shal ye also appear with him in glorie. What consequence doth he draw thence? v. 5. Mor­tifie therefore your members, which are upon the Earth, Fornication, &c. As if he had said: Wil not Christ, who is your life, ere long ap­pear? and must you not then appear with him in glorie? and how is it possible you should ap­pear with him in glorie, unlesse you be like him? Can there be any Communion betwixt light and darknesse, God and Belial? ought ye not then to bid farewel to al your earthly members? Fie for shame! what mean you to lie wallowing in sensual lusts, when as your Lord is so near? The like we find, 1 Joh. 3.2. we know, 1 Joh. 3.2, 3. that when he shal ap­pear, we shal be like him: for we shal see him, as he is. This is an infallible argument that we shal be like him, because we shal see him as he is: For none but the pure in heart shal see God, Mat. 5.8. And what doth the Apostle collect hence? v. 3. and every man that hath this hope in him, purifieth himself as he is pure. As if he had said: Must we indeed be like our Lord, when he appears? Is there no vision or fruition of him unlesse we be like unto him? Oh! what a binding argument is this to every man, that hath this hope in him, to purifie himself, as he is pure? why, saith such a soul, must I indeed appear with my Lord, and be like unto him, if ever [Page 102]I hope to enjoy him? O! what mean I then to let mine heart swarme with such noisome lusts? What doest thou mean, O my soul, by giving entertainment to such vain filthy thoughts? Is this suitable to thy principles, to harbor, and nourish corrupt Affections, which thirst after the heart-bloud of thy Lord? Fie upon it! how comes it to passe, that such venimous Snakes, and Serpents loge in thee? Is not my Lord at the dore? And must thou not be like him, if ever thou hope to enjoy him? How much then is it unbe­coming thy state, profession, relation, condi­tion, and engagements, to entertain any Idol­lust in thine heart? So forcible are the serious expectations of our coming Lord, to stab and let out the heart-blood of sin.

6. Another part of Godlinesse consists in the resisting of Tentations, whether from Satan, the World, or our own hearts. There is scarce any thing in this lower world, but Satan knows how to make use thereof, as an instrument to temt us thereby. Satan is not the creator of his tentations, but takes his mater from those whom he temts, or some circumstance which environs them. Yea, how oft doth Satans tentation take its rise and oc­casion from that, which is materially agreable to the wil of God? As winds that enter in by little cranies, are usually most dangerous; so Satans tentations, that enter in by smal oc­casions. Oh! how many great Acts of sin have followed on smal tentations? what a se­cret Intelligence hath Satan with the soul by [Page 103]tentations? But now serious thoughts of the coming of our Lord have a forcible efficace, to dash out of countenance al tentations. For every tentation hath its force and taking pow­er from the seeming goodnesse thereof: take off its masque, and it soon loseth its force. And what more effectual to take off the seem­ing goodnesse of any tentation, than lively ex­pectations of our Lords approche? The wise man tels us, Prov. 14.27. The fear of the Lord is a fountain of life, to depart from the snares of death, i. e. an holy fear and awe of God upon the soul is most efficacious, to keep the soul from al tentations. And what more powerful to keep the soul under such an awe and dread of the holy God, than serious ex­pectations of the coming of our Lord? The like Prov. 16.6. By the fear of the Lord men depart from evil. A soul, that lives under an awful dread of that great day, dares not en­tertain secret dalliances and correspondences with Tentations. These or such like are the Soliloquies of such an awakened soul: Is the coming of the day of God near? must I ere long appear before his jugement seat? O, then, away tentation, away! farewel al eye-pleasing delights, farewel! Adieu al ye Ba­stard Gods, adieu! al your sweet odors are but soul-ensnaring deceits: al your flesh-pleasing delices are salted with the curse of Heaven: your seeming felicities are but real miseries: I owe no suit or service to you: no love, no confidence, no friendship: I must not; I dare not, I cannot entertain [Page 104]longer correspondence with you. Lo, my Lord! he standeth at the dore: I wait for him every moment. Behold! he comes; he comes; he wil not tarry: how may I then yield to your ensnaring allurements? Oh! what a prevalent influence have such thoughts as these, to put a bar to the most heart-be­witching tentation? Thence Paul, Ephes. 6.13.Eph. 6.13. Wherefore take unto you the whole ar­mor of God, that ye may be able to withstand in the evil day: and having done al to stand. There is no part of this spiritual Armor after mentioned, v. 14, 15, 16. but receives force from the coming of the day of God: what means, having your loins girt about with truth, but a prepared posture to meet your Lord? Why must you have your feet shod with the preparation of the Gospel of peace; but in order to your hastening to the coming of the day of God? And whence hath the shield of faith, wherewith ye shal be able to quench al the fiery darts of the wicked, its strength, but from our approching Lord? So that if you would be able to withstand in the evil day of tentation, and after al assaults to stand, as conquerors, you must ever keep in your eye the coming of the day of God. This shield of faith wil quench al the ficry, or poisoned darts of Satan. O! how tri­umphant is the crosse of Christ, in the hearts of believers, over Satan and al his flesh-plea­sing tentations, so long as they have their eyes fixed on the approches of their Lord? What more efficacious to blunt the edge and [Page 105]point of tentation, than such contempla­tions of that glorious day?

7. Fiducial expectation of the coming of our Lord, has a soverain influence on Sinceri­tie, which is a vital part of Godlinesse. In­deed the life of Godlinesse springeth from the spirit of sinceritie: and thence, according to the mesure of our sinceritie, such wil be the mesure of our Godlinesse. Sinceritie makes the lowest actions of a Godly man higher, in Gods estime, than the highest and most glori­ous actions of rotten-hearted professors. He is indeed the Godly man, that really, and pre­valently intendes, what he pretendes to be; that is loyal to God in Affection, as wel as in expression; that not only assentes to Christ in jugement, but also consentes to him in heart; that makes use of the bloud of Christ, not only to heal a wounded Conscience, but also to kil lust in the heart; finally who is never satisfied 'til he arrive to such a pleni­tude, or Bent of wil towards God, as al hy­pocrites come short of. This is the Godly man the Scripture describeth. And, oh! What a prevalent Influence hath the serious expectation of Christs second coming on this piece of Godlinesse? We find this exempli­fied in Paul, who gives us a confession of his faith,Act. 24.15, 16. Act. 24.15. and have hope towards God, which they themselves also allow; that there shal be a resurrection of the dead, both of the just, and unjust. As if he had said: For my part, if you wil have the sum of my faith and hope it is this: I believe, and wait [Page 106]for the coming of the Son of God to juge­ment. And what doth he collect hence? v. 16. And herein do I exercise my self, to have always a Conscience void of offence to­wards God, Propter hoc, i. e. Propter ban [...] fidu­cian. Grot. and towards men. [...], for this, i. e. by reason of this confidence. Oh! saith Paul, how doth the real belief, and hope of this great day strongly oblige and bind my Conscience, to al manner of gracious exer­cices, that hereby I may keep always a Con­science void of Offence toward God and men. Now wherein doth a Conscience void of of­fence toward God chiefly consist? Surely in that character of Zacharie and Elizabeth, Luke 1.6. And they were both righteous be­fore God, walking in al the commandements, and ordinances of the Lord blamelesse. There is a vast difference between being righ­teous before God, and being such before men: oft such as seem most righteous in the eyes of men, are most unrighteous in the eye of God. But now Paul's main worke was to have a conscience void of offence, or to appear righteous before God: i. e. to be found sincere, and blamelesse at the last great day. And Oh! what a forcible Influence had the lively thoughts of the coming of his Lord hereon?Phil. 1.10. Thus Philip. 1.10. That ye may be sincere and without offence 'til the day of Christ. The day of Christ is here brought in, not only as the terme, but also as a motive, and inducement, to provoke men unto since­ritie. To thinke, that we must al ere long ap­pear before the Jugement seat of Christ, in [Page 107]our own colors, nakedly, as we are; that there wil be no varnishing or guilding over of a rotten heart, in that great day; what a mortal wound would such thoughts as these give to our hypocrisie? Oh! how wil al mens borrowed colors and paint be then melt­ed away? What a number of painted vizards, and desguised masques of false hearts wil then be cast into the fire? Paul tels us, 1 Cor. 3.13. The fire shal trie every mans worke of what sort it is. And surely the lively fore­thoughts of that fiery trial would be of migh­ty use to make us sincere.

8. Spiritual raised expectations of the coming of our Lord has an efficacious influ­ence on heart-establishment in Grace. The more established our hearts are in Grace, the more Godly we are.Plato. Pro­tag fol. 339. & A­rist. Eth. l. 1. c. 11. The blind Philosophers could tel us, that a man truely Godly is [...], a quadrate or foursquare man: cast him which way you wil, he stil finds a bottome. And it is most certain, that so far as we are Godly, so far we are stable. God is the most stable and immoveable Being: and by how much the more any creature draws near to God, either by ressemblance, or actu­al communion, by so much the stable and im­moveable it wil be. True Godlinesse implies a consistence of soul: Grace is ballast or weight to the soul; it poiseth and fixeth the heart: a fickle wavering instable spirit never excels in Godlinesse. This was Reubens case, Gen. 49.4. Ʋnstable as water, thou shalt not excel. Inconstant instable spirits, that [Page 108]fluctuate, as the waves of the Sea, have much filth and mud in them. So Esa. 57.20. But the wicked are like the troubled Sea, when it cannot rest, whose waters cast up mire and dirt. Restlesse fluctuating spirits always cast up mire and dirt. Firmitude and stabilitie in a Christian course, is the beautie and glorie of Godlinesse: whereas Ambulatorie moveable dispositions are usually a reproche thereto. None so fit to receive Grace from God, to act for God, and to walk with God, as hearts establisht in Grace: and thence, none so Godly as these. Now dayly waiting for the coming of the day of God, has a powerful influence on this heart-establishment in Grace. There is a threefold establishment of heart, which is much influenced by serious thoughts of our Lords second coming.

(1.) Establishment of Jugement; when the mind is united and fixed as to the Do­ctrine and truths of the Gospel. What more inconstant and instable than the vain mind of of man? What risings and fallings of Opi­nions are many instable minds subject unto? Some minds are so inconstant, as that nothing wil please them long: they are stable and con­stant in nothing but Instabilitie and Incon­stance: They are indeed a mere Bethaven, an house of vanitie, Hos. 4.15. Of such the Apostle speakes Heb. 13.9. Be not carried about with diverse and strange doctrines: For it is a good thing the heart be establisht with Grace, and not with meats. By Grace here we may understand the doctrine of the Gospel, [Page 109]as opposed to the legal ceremonies; which many Judaising Christians too much doted on. Ay, but now how might they get their minds established in the Grace of the Gospel? that he lays down, v. 13, 14. Let us go forth to him without the campe, bearing his reproche. For we have no continuing Citie, but seek one to come. Oh! saith Paul, would men but go forth and meet their approching Lord, what an influence would it have to fixe their minds, in the Grace of the Gospel? Thus Paul to the Colossians, Col. 1.23. If ye con­tinune in the faith grounded, and setled, and be not moved away from the hope of the Go­spel. This later has a causal influence on the former: The hope of the Gospel, which re­fers to the coming of our Lord, is a soverain means to keep the heart grounded and setled in the faith. Thus also, 2 Thes. 2.1.2 Thes. 2.1. Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by the gathering together to him. 2. That ye be not soon shaken in mind, or be troubled, neither by Spirit, nor by word, nor by letter, as from us, as that the day of Christ is at hand. [...], may have a double version, (1.) If we interpret it, according to our tran­slation, by the coming, &c. then it is evident­ly brought in as an argument or motive strongly inducing them, not to be soon shaken in mind. (2.) But yet others,Fla [...]ius Illyr'cus & Glassius. and that not without good probabilitie, render it, concern­ing the coming, &c. and so indeed [...] signi­fies sometimes, denoting the object mater. If [Page 110]we take it in this last sense, then we may give the words this paraphrase: ‘Concerning the coming of our Lord, I beseech you, bre­thren, be not soon shaken in mind, or trou­bled, as if it were at hand: for grant it were so, as it is not, yet it should be so far from shaking your minds, as that it ought to fixe and compose them.’ So that take the words in either sense, we may look upon the com­ing of Christ to be urged, by Paul, as a means to compose their minds, though in the first sense the argument is more strong and bind­ing.

(2.) Serious expectations of Christs coming have a soverain Influence on the esta­blishment of our heart and ways, in our Chri­stian race. The more stable and fixed our hearts are, in our Christian obedience, the more Godly we are: As a square figure is immoveable in every posture; so ought a Godly man to be, in the whole of his Chri­stian race. Our hearts and workes are so far Godly, as they answer to Gods stabilitie and equalitie. For Grace infuseth a Strength and Vigor into the soul; whereby our ways are rendred stable and uniforme. And, oh! what an efficacious Influence hath the lively view of our Lords coming hereon? There are two main springs of heart-establishment in our Christian race, and both are greatly influenced by serious thoughts of the coming of our Lord. The first great spring of heart­establishment is, the constant keeping a single end in our eye. For he that has a double [Page 111]end in his eye, wil also have a double instable motion:Jam. 1.8. So Jam. 1.8. A double minded man is instable in al his wayes. Now seri­ous thoughts of our Lords coming keep a single end alwayes in our eye. Thus Paul, 1 Cor. 9.26. I therefore so run, 1 Cor. 9.26. not as un­certainly. [...], i. e. not unadvisedly with a blind impetus, without regard to our end. So Chrysostome: What means not un­certainly? [...]. Chrysost. They say, looking to a certain end, not in vain, &c. The metaphor is taken from men that run in a race, who have the Goal, and Crown ever in their eye; which keeps them stable and active in their race. Paul had his Lords coming, and the Crown of Glorie then to be reveled, ever in his eye, and that made him stable in his race. Again, another cause of stabilitie in our race is a strait way: This follows on the former: for a strait single end brings a strait single way: and as both greatly conduce to stabilitie; So are they promoted by serious expectations of our Lords coming. Thus Paul in his exhorta­tion to Timothy, 1 Tim. 6.12—14. 1 Tim. 6.12. Fight the good fight of faith. [...], contend in the Agonie of faith. Its a metaphor from such as contended in running the race, and it im­plies a continued uninterrupted motion in our Christian race. Thence he addes: lay hold on eternal life. [...], apprehend, catch at. This alludes to the posture of racers, who, when they came near the Goal, gave a spring forward, and catcht at the Crown, which lay on the top of the Goal, which is [Page 112]expressed Phil. 3.13. by reaching forth unto those things which are before. Thus Paul exhorts Timothy unto a strait stable course and motion in his Christian race. Ay, but what argument doth he urge to enforce this exhortation? Surely, his main argument is drawen from the coming of our Lord. So v. 13. I give thee charge in the sight of God, who quickeneth althings, i. e. at the second coming of our Lord, by the resurrection, &c. Again v. 14. That thou keep this commande­ment, without spot, unrebukeable, until the appearing of our Lord Jesus Christ. The ap­pearing of our Lord Jesus Christ is here brought in, not only as a period or terme, but also as a motive of Timothies keeping this great commandement. Oh! what a power­ful influence would this have to keep pro­fessors strait and stable in their Christian race, would they but alwayes eye the coming of our Lord, and that Crown of Glorie laid up for such as overcome. This Paul as­sures us, was that which influenced his heart, in his Christian race, 2 Tim. 4.7. I have fought a good fight, I have finished my course I have kept the faith, i. e. I have walked in an equal, stable, fixed course of faith and God­linesse. And what was it that engaged him hereto, but the expectation of Christs appear­ing, v. 8?

(3.) Lively expectations of Christs com­ing is very influential on heart-establishment as to suffering: it establisheth the heart not only in active obedience to Gods Wil of [Page 113]precept; but also in passive, as to his wil of providence. And herein, indeed, much of Godlinesse doth consist: For who more God­ly than he, whose heart is establisht in suf­fering, as wel as doing the wil of God? and what hath more powerful influence hereon, than fiducial expectations of Christs second coming? Thus Jam. 5.8. Be ye also patient, stablish your hearts, for the coming of your Lord draweth nigh. The length of sufferings usually breeds impatience under them: But then a consideration, that the coming of our Lord draweth nigh, is a most prevalent means to establish the heart under them.

9. Raised expectations of our Lords com­ing have a very soverain influence on a Christian's growth in Grace. He is a Godly man in truth, who sets no bounds, or mesures to his Grace, but aims at a kind of Infinitie therein. Its a black marque, that mens Grace is not sincere, if they stint or limit them­selves as to the mesure thereof. Christians should, specially in these evangelic days, aim at the highest raisures and procedures in Grace. Much Grace brings much strength, much peace, much communion with, and much service for God: The more extensive, and intensive your Grace is, the more Godly you are. Whats the reason why so many professors can do, or suffer so little for God, have so little beautie and glorie on their lives, but because they have so little of Grace in their hearts? Now what more prevalent and efficacious to make Christians thrive in Grace, [Page 114]than spiritual and affectionate expectations of our coming Lord? Thus in our text,2 Pet. 3.11, 12. v. 11. What manner of persons ought ye to be? [...]. Oh! What an eminence in Grace ought ye to aim at? what transcendent ex­cellent frames should ye endeavor after? how heavenly-minded and affectionate towards God; how spiritual, and serious ought ye to be in al your conversation? why so? why; because al these things here below must be dis­solved. Ay, but might they object, how may we get to such excellent raisures in Grace? That he addes, in what follows, v. 12. looking for, and hastening unto the coming of the day of God. This seems to be brought in, as that which would have a very great causal influence on growth in Godlinesse. Alas! how comes it to passe, that professors in this day are so low, and poor in Grace? Whence is it that we come so far short of former Christians, as to growth in Grace and Godlinesse? Is not this the true reason, because we come short in our expectations of our Lords second com­ing? Its true, we seem much higher than the professors of former ages, as to puritie of Worship, Doctrine, and Discipline: ay, but are we not much lower than they, as to puri­tie of heart and life? And why; but because we have not those lively expectations of that great day, which their hearts were possessed withal? How comes it to passe, that our spiritual Fervors and heats are not more proportionable to our Lights; but because o [...]r lights are not more proportionable to the coming of the day [Page 115]of God? Oh! what an high value would men put on Grace, with a low value on althings else, did they but daily expect the coming of their Lord? Surely nothing doth more raise the price of Grace, than raised expectations of that glorious day: and there is good reason why; because nothing wil stand us in stead at that great day, but Grace. What would the foolish Virgins give for the oil of Grace, when they hear the rumor of the Bridegrooms approche; Mat. 25.8? And what would the man invited to the mariage feast give for a wed­ding garment of Grace, when he stands at the dore and receives a repulse? How would the mercat of Grace rise; and with what in­dustrie would Saints seek after the highest raisures thereof, did they but seriously wait for the coming of their Lord? For a Saint has this principle fixed in his heart, that he can never look Christ in the face with com­fort, without Grace in his heart: and the more Grace, the more boldnesse in that day.

10. Lively expectations of our Lords se­cond coming have an efficacious Influence on the right ordering of our hearts and lives; wherein much of the life and power of God­linesse doth consist. For, what is Godlinesse, [...]. Piato Pro­tag. 3. sol. 326. but an Harmonie or right Order of heart and life? The poor Philosopher could informe us, that The whole life of man should consist of Harmonie and Ʋniformitie: and that al virtue and libertie consists in this harmonie of soul and life. Virtue implies a decorum, and good order: and that is ever best, which is [Page 116]most harmonious. Al sin is attended with confusion, and disorder; but al Graces have an Amitie, [...]. Stob. ex Polo, Py­thag. and harmonie among themselves. Righteousnesse, saith the Pythagorean, is the Harmonie and Peace of the whole soul, like unto the concent of music. And the more harmonious the soul is, the more peace and lesse trouble it has. For God, who is the Author of peace, dwels not in Babylon, i. e. Confusion, 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 [Page 117]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 [Page 116] [...] [Page 117] [...] [Page 118]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 [Page 119]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 [Page 120]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, C [...]istus hac inte [...]ro­gatio [...]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 he? or O! how happy is he? What a rare ser­vant is he? Our blessed Lord useth this forme of speech, to shew how rare, and excellent such faithful and prudent servants [Page 121]were. Thence he concludes, v. 46. Blessed is that servant, whom his Lord, when he com­eth, shal find so doing. As if he had said: He is a faithful and blessed servant indeed, who thus watcheth al opportunities of service: Now al this is but the effect of serious expe­ctations of Christs second coming.

12. Daily and fiducial expectations of Christs second coming are greatly prevalent, to wind up the Soul to a Life of faith; which is a main spring, and essential part of Godli­nesse. For what is Godlinesse, but a dis­solving or melting the wil of man into the wil of God? And how is this brought about, but by faith, which bends the human wil to a cor­respondence with, and conformitie to the di­vine wil? He is the Godly man indeed, to whom God is althings, and the creature no­thing: who admires nothing but God: who makes God the first principe of his Depen­dence, and the last end in point of fruition. And are not these the proper issues of faith? And what more effectual to worke the heart to such an active faith, than fixed and raised expectations of the coming of our Lord? The Life of faith hath seven main venes or branches, which are al animated or spi­rited by believing views of our Lords ap­proche.

(1.) A main part of the life of faith con­sists in the realising of those good things hoped for. So Heb. 11.1. Faith is the sub­stance, [or subsistence] of things hoped for and evidence of things not seen, i. e. Faith [Page 122]makes things future present; things invisible visible. And how is it that faith workes such wonders, but by real views of the coming of our Lord? Faith, by fixing its eye on that glorious day, gives the soul a spiritual real view of al those coming glories, which attend and follow that day.

(2.) Another branch of the life of faith consists in those prelibations, and foretastes of approching Glories, which believers, at times, are made partakers of. And what more effi­cacious to animate this part of the life of faith, than lively views of our Lords near approche? Thus Ephes. 1.13. In whom [...]l­so after that ye believed, ye were sealed with the holy spirit of promisse. 14. Which is the earnest of our inheritance, until the redemtion of the purchased possession. [...],Dum in libertatem vindicemur. Bez. 'til we are brought into a state of complete libertie. The believing views of our Lords approche give us some earnest, and first fruits of this purchased possession, as Rom. 8.23. which have the first fruits of the spirit.

(3.) Much of the life of faith consists in spiritual groans after the dissolution of this sinful frail Tabernacle, in order to a more complete union with our Lord. This fol­lows on the former; For they who have re­ceived some prelibations of approching glo­ries, cannot but long after a dissolution of this sinful state, in order to a more intimate con­junction with their Lord. And whence spring­eth this, but from serious expectations of our [Page 123]Lords approche? So Rom. 8.23.Rom. 8.23. And not only they, but our selves also, which have the first fruits of the-Spirit, even we our selves groan within our selves, waiting for the Adoption, to wit, the Redemtion of our bodie. Look as the Israelites in the Wildernesse, ha­ving tasted off the clusters of Canaan, long­ed after the ful possession of that goodly land: O! say they, when shal we set foot in Ca­naan? So Paul, having tasted of the first-fruits of Heavenly Canaan, groans, and longs after a dissolution, in order to his more in­timate conjunction with his Lord. And that which made him groan more earnestly, was his waiting for the Adoption, namely at the coming of our Lord. The like 2 Cor. 5.1. For we know, that if our earthly house of this Tabernacle were dissolved, we have a build­ing of God, an house not made with hands eternal in the Heavens. Paul takes this for grant, that if his bodie were once dissolved his soul should be housed with God: he should meet his Lord. What follows hence? v. 2. For in this we groan earnestly, desiring to be clothed upon with our house, which is from Heaven. [...] In, or for this we groan. That which made him groan after a dissolution of his bodie, was the union of his soul with his absent Lord, as ver. 5, 6.

(4.) Another part of the lise of faith con­sists in an holy resignation to the wil of God in althings. Herein also much of the life and power of Godlinesse doth consist. And what more powerful to breed such a resigna­tion [Page 124]to the wil of God, than lively expecta­tions of our coming Lord? O! how gladly would such have Christ to dispose of al their affairs? What content can they take in every condition God cals them unto? If they meet with a darke providence, how much do they persuade their hearts quietly to submit to the Divine wil therein? Whence procede al our clamors, and murmurs against the Divine wil, but from some defect or neglect in wait­ing for Christs coming? O! how patient and meek wil such be, who continually expect their Lords approche? So Jam. 5.7. Be pa­tient therefore, brethren, unto the coming of the Lord: Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and the later rain. The coming of the Lord is here brought in as the ground of Christian patience, or submission to the wil of God. v. 8. Be ye also patient, stablish your hearts for the coming of the Lord draweth nigh.

(5.) Again, the life of faith consists much in the Art and Mysterie of bearing the Crosse; which is much improved by serious thoughts of our Lords near Approche. Lively expe­ctations of Christs second coming take out the sting and poison of every Crosse, and infuse a medicinal vertue into it. O! how is the black crosse made beautiful; the heavy crosse made easy and leight; the sour bitter crosse made sweet by spiritual sights of our Lords ap­proche? Thus Act. 5.41.Act. 5.41. And they depart­ed from the presence of the council rejoycing, [Page 125]that they were coun [...] worthy to suffer shame for his name. [...], that they were honored with dishonor, or reproches for his name. Here is a figure, which they cal [...], acute solie, whereby things con­trary are acutely and wisely conjoined. They count their dishonors and Disgraces for the name of Christ great marques of honor and grace: and why? because they mesured al by the coming of the day of God. What more soverain cordial can there be, to revive the drooping despondent spirits of troubled Saints, than saving heart-affecting views of their Lords approche? And there is good reason for it; because then the troubled Saint shal be freed from al his pressing fears, bur­dens, tentations, and sins. This was the ground of the Apostles consolation to the afflicted Thessalonians, who lived under the crosse al their days: 1 Thes. 4.16, 17, 18. v. 16, 17. he gives them a lively Image, or description of the coming of our Lord: and then concludes, v. 18. wherefore comfort one another with these words. O! what a spring of consolation is here? If thou art much ac­quainted with such thoughts, I dare say thou canst be no stranger to true comfort. Oh! how much comfort might Saints enjoy, amidst al their crosses, would they but feed and re­fresh their hearts with frequent expectations of their Lords second coming? Do not the purest and best consolations come in this way? Thus Paul comforts the same Thessa­lonians, 2 Thes. 1.7. And to you who are [Page 126]troubled rest with us, when the Lord Jesus shal be reveled from Heaven, with his mighty Angels. He stil makes this the ground of his consolation to those afflicted Saints, namely the Revelation of our Lord from Heaven.

(6.) Another vital branch of the life of faith consists in dependence on Christ, for actual Grace, in al conditions and duties, ei­ther of active or passive obedience; wherein also much of the life and power of Godli­nesse doth consist. A Godly man is the most passive dependent creature in the World; He can neither do nor suffer any thing as a God­ly man, without absolute, immediate, and to­tal dependence on Christ by faith. And what more effectually promotes such an ab­solute dependence on Christ, than serious ex­pectation of our Lords approche? How pow­erfully is the soul drawen to depend on Christ for al Grace, by a spiritual view of his glori­ous appearence? who more dependent on Christ, than such, who live daily in the ex­pectation of his returne? A believing soul, that has a spiritual constant regard to the coming of his Lord, sees al fulnesse of Grace in him, and al emtinesse in himself. What makes men more negligent in taking hold of Grace when offered, than putting far from them the coming of their Lord? How comes it to passe, that proud man affecteth to be self-sufficient, as God, but because he consi­ders not the exact jugement, which wil follow on the coming of our Lord? He that eyeth that great day, seeth a necessitie of putting [Page 127]al his stock and treasure in Christs hands. The same faith, that draweth forth the soul to regard the coming of his Lord, draweth divine Influences from him, in order to a pro­vision for that day, as Joh. 15.5. He that abideth in me, &c.

(7.) The last part of the life of faith is patiently to wait for the reward of al our services, and sufferings. And is not this also greatly promoted by spiritual expectations of our Lords approche? (1.) This as to service is evident from Heb. 10.35. Cast not away therefore your confidence, which hath great recompence of reward. 36. For ye have need of patience, that after ye have done the wil of God, ye might receive the promisse, i. e. the thing promissed. Now what argument doth the Author use to excite them unto a fi­ducial waiting for the recompence of reward? That follows v. 37. For yet a little while, and he that shal come, wil come, and wil not tarry. Here lies the force of his exhorta­tion, even in the speedy returne of our Lord. (2.) So also as to sufferings, what made Moses so patiently to wait for the recompence of re­ward; but his seeing him who is invisible, Heb. 11.26, 27? i. e. Our Lord, who wil come to judge both the quick and dead.

13. Raised expectations of our Lords com­ing have also a prevalent Influence on Assu­rance; which is a great spring of Godlinesse. The more Assurance Saints have, the more Godly usually they are: For the sense of Gods love to them is mostessicacious, to draw [Page 128]forth their love and obedience unto God: To be sure that Christ is ours, makes us to do and suffer the most for Christ. Apprehended love is more powerful, than apprehended wrath to keep the soul in ways of dutie: The more the heart is assured of an Interest in Christ, the more the Interest of Christ pre­vails in the heart and life: Assurance of being in a state of Grace enlargeth the heart to re­ceive much Grace from Christ. Such a pow­erful Influence has Assurance on Godlinesse. And O! what a soverain Influence has raised expectations of our Lords approche on Assu­rance? Such thoughts have a twofold Influ­ence on Assurance.

(1.) By way of motive, as they presse, and provoke the heart to labor after assurance. I no way dout, sirs, but were our hearts possest with daily and fresh apprehensions of Christs second coming to jugement, we could not content our selves in such doutful peradven­tures about our state, as now we take up with. A soul that lies under deep expectations of Christs second coming, wil thus reason in himself: What! wil my Lord ere long come to jugement? and must I then appear before him in my native colors? Oh! what may I do then, to be assured of an interest in his favor? what more effectual to put men upon heart-examination, than such a constant mind­ing of our Lords approche to Jugement? Thus Paul, 1 Cor. 3.13. tels us, that every mans worke, shal be tried by fire, in that day, which is a strong argument to put us on the [Page 129]examination of our heart and workes, in order to assurance.

(2.) Actual fixed thoughts of Christs coming have a great Influence on Assurance by way of real evidence: They are not only a motive, but substantial ground to bottome assurance on: what better note or signe of the sinceritie of thy Grace can there be, than a fiducial chearful looking for, and hastening to the coming of the day of God? Be sure, an hypocrite fears nothing more: nothing strikes a greater dampe on his spirit, than the apprehensions of Christs second coming, be­cause then al his rottennesse, and hypocrisie shal be discovered. I dare pronounce that person a Saint, who can in good earnest de­sire, and with a wel-grounded confidence ex­pect the second coming of Christ to jugement. Yea, this is a signe not only of sinceritie, but al­so of an eminence in Grace, and therefore a substantial evidence, and bottome for Assurance.

14. Serious thoughts of the coming of Christ have a forcible influence on the car­rying on and improvement of friendship with God in Christ. The ancient Glossarie in­terprets [...] a Godly man, by [...], The­ophiles, a friend of God. And indeed the Scripture seemeth to place much of the spi­rit, and power of Godlinesse in friendship with God. For look as friendship bends it self to serve, please, and conforme unto its friend; so Godlinesse to serve, please, and conforme unto God. Now what more effe­ctual to maintain and improve friendship with [Page 130]God in Christ, than lively expectations of our Lords approche? (1.) One part of friend­ship consisteth in Ressemblance of, and con­formitie unto our friend: when mens prin­ciples, dispositions, ends, humors, conversa­tion, and manner of life is one and the same. And what is there more efficacious to im­prove such an holy friendship with God, than serious expectations of the coming of our Lord? Oh! how ambitious wil such be to have one and the same Mind, Wil, Affe­ction, and Conversation with Christ? Paul was one of the best friends Christ ever had on earth: and wherein lay his friendship chiefly, but in conformitie to the death and life of Christ?2 Cor. 4.10, 11. 2 Cor. 4.10, 11. Always bearing about in the bodie, the dying of the Lord Jesus, that the life also of Jesus might be manifest in our bodie, &c. Paul was cou­formable as wel to the death, as to the life of Christ: As Christ died for sin, so he died to sin: And as Christ lived to God, so Paul in his mesure. Christ was his great exem­plar, both in regard of active and passive obedience: Christs exemple was not only the Rule, but also Reason of his obedience: The love of Christ to him, and his love to Christ prevailed on him to live the life of Je­sus: The end of his suffering for and obedi­ence to Christ was to manifest the life of Christ. And what did wind up his Spirit to such a divine friendship, and conformitie un­to Christ, but serious thoughts of his second coming? So John tels us, 1 Joh. 3.2, 3. that [Page 132]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 [Page 132] we labor; Si nifican­ter [...] surpa­vit hoc vo­tabulan, quo soreasis quaedam ambitio h [...] ­norum pro­priè sig [...]ifi­catur. B [...]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. Its 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 [Page 133]'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 [Page 134]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 love­tokens.

15. Solid and deep expectations of our Lords coming have a particular and power­ful Influence, [...]. D [...]f. Plat. Dixerunt Stoici, [...]. Laert. [...]. P [...]avor. on our sanctifying Gods name in Worship; wherein much of the power of Godlinesse doth consist. So [...], in its primary notion, signifies one that Worships God aright, and so it is the same with [...]. Thus, according to the Platonist, Godlinesse is a facultie of worshipping God: and so the Stoics said, That Godlinesse was a Science of Worship due to the Gods. Whence a Godly man was, among the Grecians, one that mi­nistred unto, or worshipped God. And indeed, that a main fundamental part of Godlinesse consisteth in the sanctifying Gods name in Worship is most evident; because al preten­ders to Godlinesse do mostly concerne them­selves [Page 135]about maters of worship. And the se­rious Jansenist, S. Cyran, assures us, That the least points in worship are of greatest conse­quence. Whence, there is nothing more op­posed by Satan, than Divine Worship; which sufficiently evinceth, that the chief of Godlinesse consisteth therein. Now nothing hath a greater influence on the sanctifying Gods name in worship, than serious expecta­tions of our Lords second coming.

(1.) We sanctifie Gods name in Worship, when we abase our selves, and advance his name therein. Al eminence is worshipt by an humble reverence and submission. Hence humble spirits are ever the fitest subjects for devotion. Now none raise God higher in their hearts, and depresse themselves lower, than such as daily expect the coming of their Lord. Oh! with what an humble reverence, and tremblement of heart do such worship God? (2.) Again, we sanctifie Gods name in worship, when we worship him in spirit and in truth. A worship that hath not an in­ward root and spring in the heart deserves no better name than superstition. Our Lord tels us John 4.23. The true worshippers are those that worship the father in Spirit, and in truth. Formal devotion is but a kind of irreligion: Such duties are the devils galleries, not Christs: none worship God in truth, but such as worship him in Spirit. And who worship God in spirit and truth more than such, as daily expect the coming of their Lord? Oh! what a reverent and high estime have such of [Page 136]God, when they draw nigh to him? How do they adore the Grandeurs of God? (3.) Moreover they sanctifie the name of God, who watch their hearts, and keep out vain thoughts, and terrene Affections, whiles they are in the worship of God. This is termed,Eccles. 5.1. Eccles. 5.1. Keep thy foot when thou goest to the house of God. This seems to al­lude to the custome of discalceation or putting off their Shoes, used both by the Jews and Gentiles, in going to the place of worship; which I presume had its rise from that com­mand of God to Moses, Exod. 3.5. Put off thy Shoes from off thy feet, for the place where­on thou standest is holy ground. Hence that Symbol of Pythagoras; worship and Sacri­fice with thy Shoes off. [...] keep, look to, ob­serve, watch narrowly. Thy foot, i. e. thy Thoughts, thine Affections, thy whole soul, and man. Its the manner of the Scripture, under one single Gesture or Act, to signifie the whole worship represented thereby. So that the sense is: keep an accurate and curi­ous observation of thy soul, when thou engagest in the worship of God. And, oh! how ex­act and accurate in keeping their hearts are such, as daily expect their Lords approche? (4.) Lastly they sanctifie the name of God in Ordinances and Worship, who are un­satisfied til they have acquired the gain and be­nefit of Ordinances. In al worship, one that sanctifies the name of God, is carried above the act of worship unto Christ. And surely none mind and taste more of Christ in ordi­nances, [Page 137]than such as daily look for and hasten to his second coming. Oh! what a ful draught do such drinke of the satisfying sweet­nesses of Christ in duties? Thus Psal. 22.26.Psal. 22 26. The meek shal eat and be satisfied. By eating here is chiefly to be understood a feeding on a Crucified Christ. This is evident both from the title, and main subject of the Psalme. The Title Aijeleth Shaar signifies the Hind, or Hart of the morning, i. e. the Hind which is hunted and killed in the morning. So v. 16. That Christ is this hunted Hind, is evident from v. 1, 8, 18. which are applyed to Christ, Mat. 27.46, 35, 43. Christs Crucifixion extends to v. 22. where begins a prophe­tic triumphe over al his sufferings. v. 26. is a solemne invitation, made by Christ, to be­lievers, to come and feast with him on the benefits of his death and passion: and the manner of speech is taken from the custome of those times, in which, those who had been delivered out of great dangers, were wont to celebrate the same by Sacrifices and public feasts. The meck, i. e. the humble, broken­hearted believer. Shal eat, i. e. feed on my death and passion, my bodie and bloud; with al the benefits thereof. And be satisfied, i. e. find a satisfying sweetnesse therein: So far as the thirst of total indigence shal be quench­ed, albeit not their thirst of fruition. Ay, but what must the meek do, that so they may feed on and be satisfied in a crucified Christ? why they must seek him: so it follows, They shal praise the Lord that seek him, i. e. seek [Page 138]him in every Ordinance, specially in the Lords Supper. Ay, but how must they seek him? They must seek him, not only in his present influences, but also by waiting for, and hasten­ing to his second coming. Again, with what a spiritual fervor, and holy violence do such prevail with God, in Prayer? What a rich trade do they drive for heaven? How dili­gent, attentive, and affectionate are they in hearing the Word? How are their minds il­luminated, their hearts quickened, their af­fections warmed, their Resolutions streng­thened, and their whole souls enlarged, fixed, and elevated in Meditation? So great is the influence, which the lively expectation of Christs second coming has on the sanctifying Gods name in Worship, and al the parts thereof.

16. Serious expectations of our Lords ap­proche have a prevalent Influence on walking with God; which is another great and essential part of Godlinesse. By walking with God I understand communion with God, not only in Acts of Worship, [...]. Phavor. but also in the whole of our conversation. And such is a Godly man indeed. Thus among the Grecians, a Godly man was one that conversed much, or had com­munion with the Gods. Whence the more devote among the Heathens had their Le­ctisternia, or Beds,Of these Lectisternia see Court Gent. part 1. B. 2. c. 9. sect. 10. exhibited in their Tem­ples, on which they pretended to feast, and hold communion with their Gods. O! what a rare instance of Godlinesse is he, that has communion with God, not only in acts of [Page 139]immediate Worship, but also in the whole of his conversation? Many Christians enjoy, at times, somewhat of God in duties; but then how soon do they lose it again, after duties, by neglects, or not walking with God in their callings? But now a Soul that eyes, admires, adores, loves, and follows God, not only in Religious Ordinances, but also in commun providences, employments, and enjoyments, such a man may be said to walke with God, and to have attained more than ordinary strains of Godlinesse. And what has a greater influence and force to raise up the heart, to such a strain of heavenly conversation, or walking with God, than lively views of our approching Lord? Oh! how doth the glorie of Christs second appearance, beheld by faith, winde up the soul to high raisures of commu­nion with him in this life? A Soul that ever lives in the believing views of Christs glorious appearing, sees, hears, smels, tastes, touch­eth, and enjoys nothing so much as Christ. How doth such a soul, not only pray, and me­ditate; but also eat and drinke, walke, dis­course, live and die in Christ? Is it not his whole businesse to enjoy Christ? Doth he not make Christ his companion out of dutie, as wel as in dutie? Thus Enoch walked with God. Gen. 5.22.Gen. 5.22. And Enoch walked with God. Which is rendred, Heb. 11.5. By faith he pleased God. How did Enoch walke with, and please God? why surely thus: Enoch, by faith had a clear sight of the coming of our Lord, as it's evident from Jud. 14. [Page 138] [...] [Page 139] [...] [Page 140]And this made him studious, and ambitious to walke with and please God, by al manner of heavenly conversation: he obeyed and followed the various cals and Impressions of God: he retired from that sensual corrupt generation, and lived much alone with God: he enjoyed a true monastic life: the whole world was to him a Monasterie, wherein he found solitude and retirement with God. Fiducial expecta­tions of his approching Lord, gave him many sublime and sweet meditations, much pure light, and fervent love, many strong desires, and unwearied endeavors in walking with God. Oh! how were his Thoughts, Incli­nations, and Affections hereby moulded into a fit frame for walking with God? Believing, and lively expectations of our Lords approche have a soverain Influence on communion or walking with God, three ways.

(1.) By enlarging the heart, and raising it above it self. None are more filled with God, than those who have their hearts most enlarged towards God. And O! how much is the heart enlarged towards God, by lively views of the coming of our Lord? To have raised expectations of our Lords approche, how doth it amplifie, and raise the soul above it self? Is not this one of the noblest dispositions in the new creature? As a Christian in his lowest condition far excels al other men; so when he lies under such believing views of his Lords approche, how much doth he excel himself? Is he not, as it were, in another world? how enlarged are his desires? what [Page 141]elevated hopes has he? how wide and capaci­ous is his whole soul for walking with God? Thus it was with the Spouse, in the Canti­cles; She was no sooner espoused to Christ, but he goes away, and resides in heaven; and leave, her no other way for the enjoyment of him, but continued expectations, and strong breathings after his return: and oh! how is her soul enlarged hereby in walking with God? So Cant. 8.14. Make hast, or flie away, &c. She had an holy impatience, with Christian submission, under his long absence: So much was her heart enlarged in the expe­ctation of his returne. Such enlargement of heart, and communion with God had Paul, from the expectation of Christs returne, Rom. 8.23, 24. We our selves groan within our selves, waiting for the Adoption, &c. Yea, this is the last word that the Church or Spirit in the Church breathes forth in Scrip­ture, Rev. 22.17. And the Spirit and the Bride say come, &c. So John, v. 20. Even so come Lord Jesus. Thus the Primitive Churches had their hearts enlarged in long­ings for the coming of our Lord: and thus they walked with God: seing they could not enjoy their Lord in person, they would in lively hopes and expectations of his returne.

(2.) Lively expectations of our Lords se­cond coming have a prevalent influence on communion and walking with God, in that they keep God, and the soul together. Estrange­ments from God make a Schisme in our walk­ing with him: If you would keep God close [Page 142]to you, you must keep your hearts close to God. A variable professor, who starteth away from God with every companie, is not fit to walke with God. And surely, nothing hath a greater force to keep the heart close to God, than lively views of our Lords returne. What is it to have the heart kept close to God, but to have it raised up to the Spirit and life of heaven? When the bodie is in the world, conversing with varietie of objects, even then to have the heart in heaven, this is that which I mean by having the heart kept close to God, in al our ways. And what more effectual to keep the heart and conversa­tion in heaven, than dayly expectations of our Lords approche? Thus Paul walked with God,Phil. 3 20. as he assures us, Phil. 3.20. Having spoken before of some, who made their belly their God, and were immersed in earthly things, he subjoins: For our conversation is in heaven: [...], our State, Citie, Trade, manner of life and conversation: The cur­rent of our thoughts, Inclinations, affections, and lives is in heaven, i. e. in short: he walked with God. Ay, but what was it that engaged him hereto? That he addes: Whence also we look for the Saviour, our Lord Je­sus Christ. Here lies the Spring, the root of his heavenly conversation, namely his looking for the coming of our Lord.

(3.) To walke with God is to follow God in al ways of Service, Suffering, and Provi­dence: To observe what worke of service, or suffering God cals us to, and to fal in with [Page 143]God in that worke. And what doth more effectually engage the heart hereto, than lively expectations of our Lords approche? Oh! how exact is such a soul in observing every motion of Gods Spirit and Providence? What workings towards God hath it, agre­able to the workings of God towards the soul? how flexible is it to turne this or that way, accordingly as God turnes towards it? Thus Enoch, Noah, and Paul walked with God.

17. Deep and affectionate expectations of the coming of our Lord have a Soverain in­fluence on Perseverance in Grace; which is another fundamental part of Godlinesse. A Godly man, being rooted in the covenant and in Christ, can never fal away finally, and totally. He may fal into sin, but doth not, cannot continue in his fals: He may fal into a fit of slumber, as the Spouse, but his heart waketh. The weakest believer at his lowest ebbe keeps a radical union with Christ. False hearts forsake Christ, when the comforts of Christ, or of the world forsake them: But Godly persons cannot forsake Christ, albeit he may seem to forsake them. A man that is once truely Godly is ever so. God hath put this divine qualitie into the nature of Evange­lic Grace, beyond that of Adam, that it keeps mans mutable wil, in an immutable state of Grace. In other states men come to secu­ritie by degrees, but in the state of Grace a Godly man hath it at first dash, and that from the Spirits indwelling. Now a main Instru­ment, [Page 144]which the Spirit useth to keep the Saints in perseverance, is daily expectation of our Lords returne. O! what more effectual to keep the heart from secret, as wel as open backslidings, than fresh views of our Lords approche? Thus Jud. 21. Keep your selves in the love of God, looking for the mercie of our Lord Jesus Christ, unto Eternal life. This also kept Paul tite and constant, in his Christian race, 2 Tim. 4.7, 8. Alas! what is it that makes many carnal professors turne their back on Christ, and plunge their souls in al manner of sensualities, but put­ting far off the coming of their Lord? This seems to have given occasion unto Peter, of this warme discourse, touching the coming of our Lord, his foreseeing there would arise ma­ny loose professors, in these days, who put­ting far from them the coming of the day of God, would fal into al manner of sensualitie and profanesse, as 2 Pet. 3.3, 4. What thinke you? Would Judas have been so base-mind­ed, as to sel his master for thirty pieces of Silver, had he expected his second coming? Can we imagine that Demas would have been so sordid, as to leave the service of Christ, and turne again to this present world, had he kept the coming of his Lord in his eye? No surely. Ah! is not this the bitter root of al Apostasie, in these last days, secure pro­fessors dream not of their Lords approche?

SECT. 3. What Influence the Expectation of Christs coming has on an holy Conversation.

HAving demonstrated, what Influence the daily expectation of our Lords second coming has on Godlinesse, we now procede to shew, what an efficacious Influence it has on an holy conversation. By [...] we un­derstand, as was intimated in the explication of the text, al duties of the second table; which have a more particular regard to men, and our manner of Life, or conversation among them. I intend not to discourse on al those particular duties, which necessarily conduce to constitute, or make up an holy conversati­on towards men, but to speak somewhat of the root of an holy conversation, and then of such particular branches, as in a more pecu­liar manner receive Influence from the se­rious expectation of our Lords approche.

As for the Root of al second-table duties, or holy conversation towards men, it is pla­ced, by our Lord, in Love to our neighbor, Mat. 22.39. And Paul tels us, Rom. 13.10. that Love is the fulfilling of the Law, i. e. so far as it prevails, it fils up every dutie, with its proper Forme, Spirit, or moral perfection. O! what a seminal, universal root of holy conversation is Love? How much are al in­ferior duties influenced hereby? and what [Page 146]more efficacious to breed love to men as men, and to Saints as Saints, than daily looking for, and hastening to the coming of the day of God? Thus,1 Thes. 3.12, 13. 1 Thes. 3.12. And the Lord make you to increase, and abound in love one towards another, and towards al men, even as we do towards you. Here is required in Saints a twofold love, (1.) One towards another: and (2.) Towards al men. We have a relation to, and therefore ought to have a love for men as men; but much more for Saints as Saints: Our relations by nature ought to be near and dear to us; but our relations by Grace much more dear and near. Saints must communi­cate in commun love and benefits with al; but in peculiar love and benefits with Saints.Rectè in malu odi­mus maliti­am & dili­gimus crea­turam: ut nec propter vitium na­tura dam­netur, nec propt [...]r na­turam vi [...]i­um diliga­tur. Arg. We ought to hate the evil in evil men, but to love the nature: that so the Nature may not be condemned for the evil; nor the Evil loved for the Nature. Ay, but what argument doth Paul here urge, to induce these Thessa­lonians, thus to abound in love one towards another, and towards al men? Surely no other than the expectation of our Lords approche, as v. 13. To the end he may stablish your hearts unblameable in holinesse, before God, even our father, at the coming of our Lord Jesus Christ, with al his Saints. The coming of our Lord is here brought in by Paul as a motive and means of their abounding in Love, one towards another, and towards al men. O! how wil their hearts flame with love each towards other, whose eyes are intent in look­ing for the coming of our Lord? And there [Page 147]is good reason for it; because then their hearts wil be perfectly knit together in love. Alas! were it possible, that Saints, who lie under so many essential, and deep obligations to love each other, could keep at such a distance as they do, had they the coming of their Lord much in their eye? It was the saying of a great Divine now with God, That the Divisions in the Church, are a greater plague, than the raging sword. And whence spring al these divisions, but from our division from God? And how comes it to passe, that we are so divided from God, but because we wait not for the coming of our Lord? How soon would a deep expecta­tion of our Lords approche dash out of coun­tenance al our dividing principles and practi­ces? That should never be got by strife, which may be had by love and peace: Yea, such thoughts would make us not only Pati­ents, but Agents in seeking after peace. The more spiritual we are, the more uniting and healing wil our spirits be: and what makes us more spiritual, than lively expectations of our Lords second coming? In a circle, the nearer the lines come to the centre, the nearer they come each to other: so here, the more we look for, and the nearer we approche to the coming of the day of God, the nearer we shal approche each to other, by brotherly love, union, and communion. There is no such way to keep up an holy conversation, as union and communion of Saints: and what more efficaci­ous to preserve union & communion of Saints, [Page 146] [...] [Page 147] [...] [Page 148]than union and communion with our approch­ing Lord? Neither doth this expectation of our Lords approche worke in the Saints love to each other only, but also love to al mankind. Oh! what a diffusive and ge­nerous love to the worst of men have such as lie under distinct, and spiritual views of our approching Lord? So much for the principe and root of al holy conversation, namely Chri­stian love, which is the bond of perfection. I now procede to some particular branches or parts of this holy conversation, with endea­vors to demonstrate, what Influence they re­ceive from a fiducial looking for, and ha­stening to the coming of the day of God.

1. One main part of an holy conversation, as to men, consisteth in an irreprochable and blamelesse course of righteousnesse: when Christians fil up every Relation, Capacitie, Condition, Opportunitie, and dutie God en­trusts them with: when men performe the duties of their place, in their proper place. Such Christians do by their Actions demon­strate the truth of their principles and professi­on. Their deeds, as wel as their words, are a good Apologie for what they professe: and when men cannot judge concerning their prin­ciples, yet they may, and do judge of their holy practice and conversation. Now what more efficacious to produce such an irreprocha­ble and righteous conversation, than serious expectations of our Lords approche? This made Paul so conscientious and exact in his [Page 149]conversation towards al men, Act. 24.15.Act. 24.15, 16. And have hope towards God, which they them­selves also allow, that there shal be a resur­rection of the dead, both of the just and un­just. Paul here makes an Apologie for him­self, against the false imputations of the Pha­risees; and he bottomes al upon a principle allowed by them; namely, that there should be a resurrection of the just and unjust. And what doth h [...] collect hence? v. 16. And herein do I exercise my self, to have always a conscience void of offence, towards God, and towards men. Herein, [...], propter hoc, i.e. by reason of this Confidence, touching the Resurrection, at the coming of our Lord, Paul did exercise himself in al conscientious re­gard towards God and men. This is the life of al pietie towards God, the nerves of al commun justice towards men, and sobrictie towards our selves. Thus Tit. 2.12.Tit. 2.12, 13. That we should live soberly, [i.e. in reference to our selves] righteously, [which refers to others] and godly, [which respecteth God.] And al this is grounded on, v. 13. Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ.

2. Another part of an holy conversation consists in Christian moderation towards al men; which is the proper effect of Love. A Christian should be most severe towards him­self, but exceding moderate as to others. Our blessed Lord instructeth us, both by his exemple and precept, that there is not a more evident marque of a generous heroic spirit, [Page 150]than, in al humilitie and submission, to con­descend to the Infirmities of others, by Chri­stian moderation. This moderation, which is so essential to an holy conversation, con­tains in it several Ingredients. I shal only mention such as receive a peculiar Influence from a serious looking for, and hastening to the coming of the day of God. That daily expectation of our Lords approche has a very soverain influence on Christian moderation, is evident from that exhortation of Paul, Phil. 4.5. Philip. 4.5. Let your moderation be known unto al men; the Lord is at hand. Some among the Philippians were, as it seems, from Phil. 3.15. too tenacious, and stiffe, as to their own sen­timents and opinions: The Philippians were very affectionate Christians, but wanted knowlege and jugement, as it appears from, Phil. 1.9. Their love was ardent, but not so judicious as it ought to be: and such affecti­onate Christians are most prone to excede in intemperate, immoderate zele. Hence Paul here exhorts them to Moderation, not only to­wards Christians, but to al men: and what argument doth he urge, to induce them here­to? That follows: The Lord is at hand. The grand motive, from which he enforceth his exhortation, is the coming of our Lord. But I descend to particulars.

(1.) Serious expectation of the coming of our Lord hath a special efficace on moderation in Jugement, and opinions. Its no smal piece of Immoderation, and Intemperance, too commun among many professors, to im­pose [Page 151]our own private Dogmes and opinions, no way essential, or fundamental to saving faith, as a rule of faith on others. This seems to have been the case of some among the Phi­lippians; whom Paul exhorts to moderation herein, and that from this ground, Phil. 3.15. if in any thing ye be otherwise minded, God shal revele even this unto you. And, oh! what a prevalence has a serious expectation of our Lords second coming, to keep profes­sors from the Imposition of their own per­suasions, as a rule of faith on others? Such as daily look for this great day, though they can­not follow, yet they durst not by force lead, or rule others: perhaps they cannot embrace the sentiments of others, yet they dare not impose their own, as a rule of faith.

(2.) Another piece of Christian modera­tion consists in Toleration, or forbearance of others, as to injuries done unto us. Christi­an love is exceding meek and passive: It can suffer much injurie, without the least Reaction, specially when it hath the coming of the day of God in its eye. What makes men so vin­dictive and impatient under injuries received, but putting far from them the approche of their Lord? So Mat. 24.48, 49. But and if that evil servant shal say in his heart, my Lord delayeth his coming; and shal begin to smite his fellow servants, &c. Here you see the cause why the evil servant smiteth his fel­low servants, is because he says in his heart, my Lord delayeth his coming. What made the rigorous servant so severe in exacting the [Page 152]hundred pence, due from his fellow servant, but a groundlesse persuasion, that his Lord would not cal him to an account for the ten thousand Talents, Mat. 18.32, &c?

(3.) Serious thoughts of our Lords ap­proche are exceeding efficacious to keep men from uncharitable censures, which is another part of Christian moderation, wherein much of an holy conversation doth consist. Oh! what a severe censorious spirit have many professors? whiles they blame and censure others, how justly do they fal under the blame, and censure of uncharitable severitie? Yea, how rigid are some in their censures of other mens rigidnesses? Yea, are not many, who are most indulgent as to their own fauts, most severe in censuring the fauts of others? And if their actions are good, yet how prone are they to censure their Intentions? And whence springeth this unchristian severitie, but from a want of regard to the coming of our Lord? This seems to have been the sin of the Co­rinthians, which Paul cautions them against, 1 Cor. 4.5.1 Cor. 4.5. Therefore judge nothing before the time, until the Lord come, who wil both bring to light the hidden things of darknesse, and wil make manifest the counsels of the hearts. The Corinthians were broken into many parties, and each partie was prone to judge, and censure the different partie. Paul here gives check to these censorious humors: and what argument doth he use? surely, no other than the coming of our Lord, and that universal Jugement which would ensue there­on.

[Page 153] (4.) Another piece of Christian modera­tion consists in freedome from secret Animo­sities, grudges, and envies against others. Some professors are so intemperate and im­moderate in their pretended zele, or rather self-love, that albeit they have nothing they can or durst censure others for, yet what se­cret grudges, animosities, and envyings do they loge in their brests against them? And what better remedie can there be against such distempered, immoderate passion, than lively expectation of our Lords approche? Thus Jam. 5.9. Grudge not one against another, Jam. 5. brethren, lest ye be condemned: behold the judge standeth at the dore. He had mentio­ned in the foregoing verse, the drawing nigh of the Lord, and then addes this as an appen­dix thereto, [...], send not forth se­cret groans each against other. By grudg­ing or groaning, he understandeth a certain intestine complaint, or invidious clamor of spirit; which argueth much impatience, albe­it it breaketh not forth, by reason of some­what that may hinder. Some interpret it, Envie not each other; because envie is wont to grudge, or groan at the good of others. It is thought to refer to the storie of Cain; to whom God said, when he envied his Brother, Gen. 4.6. Why art thou wroth? i. e. why doest thou grudge, or groan against thy bro­ther? Ay, but what argument doth James bring to kil this viper of invidious groaning, or grudging each against other? that follows: Behold the judge standeth at the dore. Oh! [Page 154]what a soverain Antidote is this, against the venimous root of invidious grudging against others, to think, that the judge standeth at the dore? Alas! whence springeth al envie, and grudging, but from this narrow selfish conceit, that another man enjoys the good, that I want, and ought to have? Now a serious sa­ving lively view of the coming of our Lord, makes us look upon what good others enjoy, as if it were our own: and doth not this take away the root, and ground of al envie? A Saint that daily waits for the coming of his Lord, looks on the Gifts and Graces of ano­ther, as that which doth as effectually pro­mote his chiefest good, namely the service of his Lord, as if they were his own; and there­for, so far as he is spiritual, he doth rejoice in them, as if they were really inherent in him­self: so far is he from envying or grudging at the gifts and Graces of others.

3. Fiducial views of our Lords approche have an efficacious Influence on Christian Ex­hortation, and Admonition; which is ano­ther main part of an holy Conversation. The love we owe to our brethren obligeth us to admonish them of sin, and exhort them to dutie. Yea, love to our selves engageth us to admonish others of their sin. To be either afraid or ashamed of reproving sin is an hainous sin: Not to reprove our brother for sin, is a great piece of crueltie both to him and our selves, Lev. 19.17. Now daily waiting for the coming of our Lord, is a very forcible motive to provoke men unto the faithful dis­charge [Page 155]of this dutie. Thus Heb. 10.25. [...]ut exhorting one another, and so much the [...]ore as ye see the day approching. Our Au­ [...]or here brings in the spiritual view of our [...]ords approche, as a strong motive to bind [...]eir hearts unto this so necessary a dutie of Christian Exhortation.

4. Daily expectations of the coming of our [...]ord greatly engage Christians, to be exam­ [...]les and patternes of pietie unto others; which [...] a great part of an holy conversation. He [...]at gives a good exemple unto his brother, [...]ives him much, albeit he give nothing else. Oh! what a convictive testimonie do they [...]ive to the Religion they professe, who de­ [...]onstrate the same by a lively exemple? How are the prejudices of invincible diffi­ [...]ulties and impossibilities, which carnal hearts [...]ake up against the ways of God, taken off [...]y an exemplary holy conversation? Yea, [...]uch as give holy exemples, do not only in­struct, but sweetly draw others into a love, [...]nd liking of an holy conversation. What [...] Divine emulation doth such an exemplary Christian work in others? what a secret shame and blush doth he leave on those, who come short herein? Do not holy exemples oft compel men to be holy, much more than the strongest Reasons, or Arguments? Holy exemples carrie in them not only a Rule, but also an Instance, how practicable the ways of Godlinesse are. Yea, how do Chri­stian exemples excite and stir up al the pow­ers in the soul, to imitate the same! what [Page 156]holy emulation and desires do they beget in us, to that which perhaps we little minded before? How willing are men to venture on the ways of God, when they see others go­ing before them? An holy exemple is a vi­sible, particular precept, which oft prevail; more than doctrinal instructions. For men naturally are more apt to believe their eye, than their ear: when they see grace exempli­fied in an holy life, it is more taking and prevalent, than when they hear never so af­fectionate discourses thereon, or exhortati­ons thereto, without an agreable conversation. General precepts are a great way about, in comparison of holy exemples; which have a more curt, and efficacious way of insinu­ating into mens hearts, and lives. Mens particular good actions oft prevail more, than general precepts, to win others unto a good estime of their holy conversation. And oh! what a prevalent influence hath the serious expectation of our Lords ap­proche on an exemplary holy conversation? Who more lively exemples of holy conver­sation, whan such as continually expect their coming Lord? We find this greatly exem­plified in the Thessalonians, who were a poor afflicted people, but very eminent for exem­plary holinesse.1 Thes. 1 6, 7, 8, 9, 10. So 1 Thes. 1.6, 7, 8. v. 7. he saith, they were exemples to al that be­lieved in Macedonia, and Achaia. [...], Types, Images, Ideas, or grand exemplars. Ay, but what made them such rare exem­plars of pietie? Surely nothing so much, as [Page 157]their daily waiting for the coming of our Lord; which they had been trained up unto even from their first Conversion, as Paul tels you v. 10. and to wait for his Son from Heaven. This poor people lived under af­fliction, even from their first reception of the Gospel, as v. 6. and they found no relief, but in waiting for the returne of their Lord. And, oh! what a powerful influence had this on their holy conversation? What shining and lively patternes were they, unto al the be­lievers in Macedonia, and Achaia; yea, in more remote parts as v. 8? who more vi­sible and bright exemples of holy conversati­on, than such as daily expect their coming Lord?

5. Lively views of our Lords approche are of great force to make Christians compassio­nate and bountiful towards others in want and miserie; wherein also much of an holy conversation doth consist. God is the chief-est good; therefore most diffusive, and com­passionate: and the more good we do to others, the more like we are to him, the chief-est good. A compassionate heart, and libe­ral hand, towards your poor brother, placeth you in the room of God to him. It was the great Aphorisme of our Lord; Its better to give than 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 [Page 158]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 make [...] Christians to shine excedingly, in al holy conversation. And what more effectual t [...] make Christians compassionate, and large­hearted towards others, than deep expectati­ons of our Lords second coming? This lie [...] 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 selve [...] friends of the Mammon of unrighteousnesse, &c. A soul that waits for the coming of hi [...] Lord, wil not let Christ, his Interest, or peo­ple want, what he has to give. If Christian [...] lived under daily, and fresh views of their Lords approche, what effusions of mutu [...] Charitie and Liberalitie would there be i [...] 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.

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 [Page 160]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 [Page 161]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 [Page 162]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 [Page 163]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 [Page 164]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 [Page 165]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 [Page 166]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 [Page 167]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 [...]espicere di­ci [...]ur, [...]ui in judicio aliud r spi­cit, quam [...]uod in Ja­di [...]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 the fruit of his doing. So 2 Cor. 5.10. For we must al appear before the Jugement seat of Christ, [as they who plead­ed their own, or other mens cause, were wont to stand, in an open place, before the Judge] that every one may receive the things done in his bodie. [ [...], i. e. the things due to his bodie, or person] ac­cording to that he hath done, whether it be good or bad, i. e. proportionably to his acti­ons, and manner of life, according to the for­mal nature of justice, which consists in giving every one his own. Thus also, Gal. 6.7.Gal. 6.7. Be not deceived God is not mocqued: For [Page 168]whatsoever a man sowes, that shal he also reap. Be not deceived, i. e. deceive not your selves: delude not your own souls by fallacious fond presumtions, and conceits. God is not mocqued, &c. Should carnal secure sinners, who sow to the flesh, reap life everlasting, how would God be derided and mocqued by them? But the holy God wil not be mocqued. They that sow tares must not expect to reap wheat: Such as sow to the flesh shal reap wrath and damnation. Again, should not God recompense to his people according to their workes and sufferings, God would be also mocqued by wicked men, in that al the workes of his troubled Saints were in vain. But Paul tels us, 1 Cor. 15.58. that their la­bor is not in vain, which he expounds, 1 Cor. 3.8. every man shal receive his own reward according to his own labor. By which it is most evident, that Christ wil, at last day, recompense to every man according to his workes.

Neither doth this at al make for me­rit, or Justification by works, as the Papists would needs persuade us. For (1.) The Reward which God confers on believers is not For, but According to their good workes. It is Rom. 2.6. [...], according to, not for his deeds. Good works are not the meritorious cause, but the evidence, by which God mesures their evangelic sinceritie and perfection. It is impossible for a crea­ture to merit any thing in a proper sense; because there can be no mutual obligation be­twixt [Page 169]the creature, and the Creator; or any thing given to God, which bears proportion with the good things of eternal life, which he confers on us. Indeed were our good workes perfect, yet they could purchase nothing from God by way of merit; because they are but the fruit of his own Grace; neither do we give unto God but what is his due. But alas! the best workes under Heaven are so far from meriting any good from God, as that, by rea­son of their sinfulnesse, they demerit wrath and damnation. Hence,

(2.) The Recompence which God gives unto believers, according to their good workes, is properly a Gift, and metaphoricly only a Reward. Al the proportion or regard which our good workes have to the reward, given according thereunto, flowes merely from the evangelic constitution, and promisse, not from any inherent worthe in the workes themselves. So that although it be a day of Jugement, yet it is also a day of Grace, as to the rewards given to believers: There is not more of justice, than of free-grace in the re­wards distributed. So Rom. 6.23. But the gift of God is eternal life.

(3.) Albeit Christ allows a place to workes in the last Jugement, yet he wil not allow them the least place, or mention in our pre­sent justification, thereby to exclude al boast­ing, as Rom. 3.27. There wil be no danger of boasting in the believers being judged ac­cording to his workes, because his good workes are produced, not as the principal [Page 170]ground of his acceptance, but only as an evi­dence of his sinceritie, and evangelic perfecti­on. As faith is the federal Instrument, that justifies his person, so good workes are pro­duced in the last jugement, as that which wil justifie his faith, and Gods former justificati­on of him before the world.Jam. 2.12. So Jam. 2.12. so speake ye, and so do, as they that shal be judged by the law of libertie. The law of libertie, by which men shal be judged at last day, is the Moral Law Evangelised; which shal judge, not according to the rigor of the first Covenant, but according to the Evan­gelic constitution of the New Covenant, which accepts faith and sinceritie in lieu of perfect obedience.

(4.) In the last jugement Christ wil pro­cede, even with believers, according to their workes; because then they are to be com­pared with wicked men. For to vindicate the equitie of Gods procedings with the wick­ed, it is necessary, that the Evangelic obedi­ence of believers be brought forth in juge­ment; which wil stop the mouths of al un­godly men, and vindicate Christ from that false Imputation of having respect to mens persons, as Rom. 2.11. But now in the pre­sent justification of believers, the comparison is not with unbelievers; but they are com­pared with themselves, and the law of God; that so seeing the Imperfection and pollution of their best workes, they may abandon them­selves, their own righteousnesses and suffici­ences, and flie to Christ for refuge. So that [Page 171]should good workes have the least room here, the whole design of Justification by Christs righteousnesse would be frustated and made void.

Now this being made evident, that Christ, at his second coming, wil judge al men according to their workes, the consideration hereof can­not but have a prevalent influence on al such, as by faith look for, and hasten to the coming of the Day of God. I shal only adde one text, which indeed should worke a dread and terror in us al, namely, Mat. 12.36, 37.Mat. 12.36, 27. But I say unto you, That every idle word, that men shal speak, they shal give account there­of, in the day of Jugement. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. By [...], Idle word, we must understand, (1.) Every emty vain word, that hath not its due soliditie, me­sure, and weight. (2.) Every unprofitable word, which has not some conducence, and tendence to the honor and glorie of God. (3.) The whole conversation. For if we are to give an account of every idle word, then surely, by a paritie of reason, of al other parts of our conversation. And oh! what a weigh­ty consideration is this, to al those, who wait for the coming of their Lord, to labor after al manner of holy conversation, and Godli­nesse? What! saith such an expectant soul, doth my judge stand at the dore? as Jam. 5.9. and must I shortly render an account to him, of every idle word? O! then hat an essen­tial obligation do I lie under, to labor after al [Page 172]manner of righteousnesse, and holinesse? So much for Christs general relation to al as Judge.

2. If we consider Christs special media­torie Relations to Saints, these cannot but be exceding influential on such, as by faith daily look for and hasten to the coming of the day of God. Christ, out of his rich, free, and condescendent love, has brought himself un­der many affectionate and efficacious relations, the consideration of which is exceding obli­gatorie, and influential on such as wait for his second coming, in order to al manner of holy Conversation and Godlinesse.

(1.) Christ is the Believers Savior; and therefore the looking for, and hastening to his second coming cannot but leave a preva­lent influence and engagement on their hearts, to labor after the highest pitches of Godli­nesse. Thus Phil. 3.20.Phil. 3.20. For our Conversa­tion is in Heaven, from whence also we look for the Savior, the Lord Jesus Christ. What made Paul so studious and ambitious of an Heavenly conversation, but his daily expe­ctation of his Savior from heaven? Oh! saith Paul, my Savior is coming: lo! yonder he comes: What meanest thou, O my soul, by conversing with things of time? farewel al ye worme-eaten Idols of Clay! Farewel! I have no thoughts, no Inclinations, no Affe­ctions, no Embraces, no converses for you. Adieu al flesh-pleasiing delights! adieu! Away, away my soul, to meet thy Savior! where should thy heart, and conversation be [Page 173]but where thy treasure, thy Savior is? No wonder indeed, that Paul had his conversation in Heaven, seing thence he looked for his Savi­or. So Heb. 9.28. And to them that look for him, shal he appear the second time with­out sin, unto salvation. The consideration of Christs second appearance unto salvation, is of great force, to such as look for the same, in order to an holy conversation, and Godli­nesse. The like Jude 21.

(2.) The Relation which believers bear to Christ as their Husband, hath a soverain efficace on those that look for his second com­ing, to wind up their Spirits to al manner of holy conversation and Godlinesse. One main essential part of conjugal friendship consisteth in the daily expectation of our absent relation: and the more lively thoughts the Wife has of her approching Husband, the more wil she prepare herself to entertain him, when he comes. Oh! what a prevalent motive and argument is Christs conjugal relation, to draw forth the hearts of his Spouse daily to look for, and hasten to his second coming? These are the last breathings of the Church in Scri­pture, Rev. 22.17. and the Spirit and the Bride say come, i. e. the Spirit in the Bride. And what more effectual to worke up the believers heart and life to the highest raisures of Godlinesse, and holy conversation, than the lively expectation of Christ as their husband? How soon would such thoughts dispel al adul­terous thoughts and Affections towards the Idols of this World?

[Page 174] (3.) Christ is related to believers as their Head, which addes much to the Influence, their looking for his second coming has on an holy conversation and Godlinesse. As a bodie is either natural or politic; so an Head: and Christ is held forth in Scripture under both these capacities. He is as the natural head, in regard of Influence; and as a politic Head, in regard of governement, to his Church. Believers receive al gracious Influences from Christ, as the natural bodie al animal Spirits from the Head; as also al Laws and discipline, as politic bodies do from their Rulers. So Eph. 4.15, 16. Which is the head even Christ, &c. So Eph. 4.23. Col. 2.10. Now Christ being thus the Head, both as to Influence and Governement, of his Church, how much doth this oblige believers, who expect his second coming, to presse after al manner of holy Con­versation and Godlinesse? Alas! whence hath the member sense, motion, and conduct but from its Head? And doth not this oblige it to converse with, and submit unto its head in althings? And doth not the believers relation to Christ, as his Head, much more oblige him to look for, and thence to conforme unto Christ in althings?

(4.) Christ is held forth in Scripture as the very soul and life of Believers, he being the same to them that the soul is to the bodie. So Lament. 4.20.Lam. 4.20. The breath of our nostrils, the anointed of the Lord, was taken in their pits, &c. Though this may have some regard to Zedekiah as the type, yet it chiefly refers [Page 175]to Christ, who is the breath of our nostrils, i. e. our life. So Gal. 2.20. Not I, but Christ liveth in me. Christ is to the believ­ing soul the same, that the soul is to the bodie. Now this consideration, that Christ is the soul and life of the New creature, must needs have a very powerful and Soverain influence on al such as wait for his second coming. Thus, Colos. 3.3, 4, 5. For ye are dead, Col. 3.3, 4, 5. and your life is hid with God in Christ. Our life is hid with God in Christ, as in the Root, Spring, and Fountain; but it shal be manifest at the appearance of our Lord. So it follows: When Christ, who is our life, shal appear, then shal ye also appear with him in glorie. When Christ, who is our life: i. e. as the soul is the life of the bodie, so is Christ of the soul. The soul gives to the bodie life and al the issues thereof, as health, vigor, sense, growth, perfection, operation, &c. So doth Christ to the soul. And what conclusion doth Paul draw from this, that when Christ, who is our life, shal appear, we shal appear with him in glorie? That follows: v. 5. Mor­tifie therefore your earthly members, &c. So that this consideration, that Christ who is our life shal ere long appear is mightie influ­ential on such as look for him.

(5.) There are several other relations be­tween Christ and believers, the consideration of which is mighty efficacious on such as daily expect his second coming. Is not Christ the Vine, and are not they the branches? Is not Christ the advocate, and [Page 176]are not they guilty malefactors? What are they but sick patients; and what is Christ but the great Soul-Physician? O! what a ten­der-hearted Sheepherd is Christ; and what poor infirme Sheep are believers? What a wise compassionate Father is Christ, to such disobedient and froward Children as believ­ers are? Was there ever found such an in­dulgent Lord and Master as Christ is, to such unfaithful servants as we are? Now the con­sideration of these intimate relations, which Christ has to believers, are of great influ­ence on such as expect his second coming: What! say such, is my Soul-Physician, my great Sheepherd, my Father, my Lord so near in coming, and shal I be so far behind in my preparation for him? Must I hereaf­ter live forever with him, and shal I now live no more unto him? Oh! What means this difformitie and distance from my great Lord and Father who is so near to me?

SECT. 2. What there is in Sinners and Saints, which renders the looking for Christs second com­ing so influential, &c.

WE now procede to the second branch of our third Question, namely, What there is in Sinners, and Saints, which renders their looking for the second coming of Christ so Influential, &c.

1. There are some commun principles, no­tions, and Inclinations in sinners, which ren­der their looking for the coming of our Lord very efficacious. (1.) Al sinners have more or lesse some commun notions of a future state. There are some notions of good and evil, naturally implanted in mens Consci­ences: as the notions of truth and falshood. So Rom. 2.14, 15, 16. The Gentiles are said to be a Law unto themselves, &c. The Apostles proposition is universally true; which argues they were not without some apprehensions of a future state, which re­wardeth the good, and punisheth the evil. (2.) They have also a natural inbred remote Inclination towards future happinesse, with an aversation as to approching miserie. (3.) These commun notions and inbred Incli­nations are oft much heightened by the accesse of Evangelic Illuminations. (4.) The Spirit of Bondage frequently comes, and addes much [Page 178]more light and heat, unto natural and awakened Consciences. (5.) Yea, sometimes uncon­verted sinners obtain a taste of the Heavenly gift, and of the powers of the world to come, as Heb. 6.4, 5. Now these commun notions, Inclinations, and dispositions, specially when they are al in conjunction, cannot but have a powerful Influence on awakened sinners, such as look for the coming of our Lord. Oh! what strange convulsions and horrors of Con­science have some fallen under? what a seem­ing Crucifixion to the World, and Mortifica­tion of lust have they attained unto? How far have they gone in partial Reformation, and Conformitie to the Laws of Christ? Yea, what commun tastes have they had of ap­proching glories, by virtue of these commun notions, and Illuminations of the Spirit, se­conded with a serious expectation of their coming Lord? This seems to have been the case of some illuminated Jews, of whom we find mention, Heb. 6.4. They had not only some natural notions, but moreover commun illuminations, and tastes of the Heavenly gift: Yea, they were made partakers of the Holy Ghost, i. e. had some transient and commun touches, some imperfect worke of sanctifica­tion. Ay, but whence sprang al this? That follows, v. 5. And have tasted the good word of God, [i.e. Evangelic tidings of salvation by Christ] and the powers of the World to come, i. e. the suavities of those good things, that shal be reveled at the coming of our Lord. The sum of al seems this: The Spirit of God [Page 179]wrought in them some great illuminations and discoveries of the coming of the day of God, which gave them labial tastes of the Heavenly Gift, and brought them under a great mesure of partial Reformation, and Renovation of heart and life.

2. The Saints have some peculiar princi­ples and dispositions in them, which render their looking for the coming of our Lord ex­ceding influential.

(1.) Believers have a Divine Nature, which is suited unto the coming of the day of God, and al those good things then to be en­joyed, as 2 Pet. 1.4. And this makes the expectation of our Lords coming exceding efficacious. There is no disposition so spiri­tually natural to the new creature, as the con­tinual looking for the coming of our Lord. Hence the daily exercice hereof cannot but be of great force, for the improvement of al holy Conversation and Godlinesse. Believers nei­ther thinke, nor speake, nor act, nor live as they ought, longer then they mind the coming of their Lord.

(2.) Saints have a Spirit of Adoption dwelling in them, which addes a prevalent Influence to the looking for the coming of their Lord. The Spirit of Adoption residing in Believers, is an earnest of al those glori­ous enjoyments, which shal be reveled at the coming of our Lord: and oh! what a sove­rain force doth their looking for the coming of the day of God receive hence, for the improvement of al manner of Godlinesse and [Page 180]holy Conversation? Thus Rom. 8.23. Our selves also, which have the first fruits of the Spirit, even we our selves groan within our selves, waiting for the Adoption. The Spirit residing in believers, as the principle of their life and Grace, is, not only the first fruits of approching Glorie, but also a powerful spring, which inclines the heart, by ineffable groans, to move towards our approching Lord; whereby the heart is fortified, and drawen forth in al manner of holy conversation and Godlinesse. This Spirit of Adoption thus dwelling and acting in believers, doth, by lively views of our Lords coming, worke up the heart to great elevations of Grace and holinesse.

(3.) Saints have in them a principle of Divine saith, which hath a great correspon­dence with, and Influence on their looking for the coming of the day of God, in order to an holy conversation and Godlinesse. O! what an intimate cognation hath faith, with the coming of our Lord? and how much is Godlinesse improved by believing sights of that great day? where ever we find any pe­culiar promisses made to a particular condi­tion, or frame of Spirit, there faith, when ex­ercised on such promisses, receives a peculiar Influence: Now looking for the coming of the day of God, hath many special promisses made to it, which faith improves and draws influence from, in order to a holy conversation and Godlinesse. Thus, 2 Tim. 4.8. Paul brings in the love of Christs appearing, as [Page 181]the main condition of the Crown of Righte­ousnesse. So Heb. 9.28. The looking for Christs coming, is made the condition of his appearing the second time, without sin, unto salvation. And in the general, I do not find any one frame of spirit, which has more pe­culiar promisses made to it, than this of look­ing for, and hastening to the coming of our Lord. Now then faith finding on record such special promisses, made to this looking for our Lords approche, hence it derives special Motives and Influences; whereby it is much raised, quickened, and fortified in the pro­secution of al manner of holy conversation and Godlinesse. Special promisses entitle us unto special privileges, blessings, and Influ­ences, upon the performance of the condition annexed to them. And the main worke of faith is, to sucke and draw forth the juice and marrow of these promisses in order to the Divine life.

(4.) A Saint has a strong Bent of heart, with a great quantitie of spiritual Affections, which are al suited to the coming of the day of God; and being exercised thereon draw thence soverain Influences, for the promoting of an holy Conversation and Godlinesse. What more agreable to the Saints desires, than the coming of their absent Lord? how are their hopes solaced herein? what a vehement Indignation and Antipathie have they against al that may hinder their Lords approche? How much is their spiritual joy satisfied herein? What an holy fear have [Page 182]they of themselves, lest they should be found short in that day? Now these Affections thus exercised on our Lords second coming, draw down powerful Influences, for the promoting of al manner of Godlinesse. When Divine Affections are in conjunction with the com­ing of the day of God, what strange and ef­ficacious Influences procede thence, for the begetting and encreasing al manner of holy Coversation and Godlinesse? How holy, how Heavenly minded are such Christi­ans?

I should now procede to the third Question, What there is in the Effects of Christs coming, which renders our looking for, and hasten­ing to the same so Influential? &c. The Ef­fects of Christ's coming are various and great. Wil he not then bring to Light al the Hid­den things of Darkenesse? 1 Cor. 4.5. Shal not al men be then recompensed according to their workes? How soon wil the wick­ed be then separated, and cast into Hel, Mat. 25.32, 33, &c? And as for the Righ­teous, wil it not be a Day of Redemtion for them, as Luke 21.28. Rom. 8.21? Shal not Christ receive them to himself, John 14.3. and they be ever with their Lord, 1 Thes. 4.13—17. Col. 3.4? And O! what a Recompense of Reward wil Christ then give unto them, Luke 14.14. 1 Pet. 5.4. Heb. 11.26, 27. 2 Tim. 4.8? In short; the Effects of Christs Coming may al be reduced to these two commun heads: (1.) The Torments of the Damned; (2.) The Saints Rest. The [Page 183]consideration of these hath efficacious Influ­ence on such as wait for the coming of their Lord. But in as much as my contemplati­ons on these two great effects, have exceded the proportion I allowed them in this short Discourse, I rather choose to publish them apart, if the Lord favor my desires with an Opportunitie, and his Assistance.

SECT. 1. Doctrinal Inferences.

HAving dispatcht the explication of our subject, we now procede to the Applica­tion thereof; and that first by Doctrinal Infe­rences.

1. From the Doctrine of Christs coming as before explicated, we may infer, That looking for, and hastening to the coming of the day of God comprehends the most noble and active part off the Divine life, both as to faith, and Godlinesse. There are two main springs of the Divine life, contemplation of God in Christ, and Action, or motion towards him: and doth not looking for, and hastening unto the com­ing of our Lord take in both of these? As for Contemplation of God in Christ, what pure, immixed, raised thoughts of God have such, as daily expect the coming of Christ? How familiar, affectionate, and warme are their meditations of things spiritual? with what a fervor and vehemence do such applie their minds to Divine objects? who more enured to Divine contemplation, than such? What [Page 185]more effectual to bind the thoughts to spiritual objects, than this looking for our coming Lord? Doth not this make you masters of your thoughts, by forcing of them on Invisible Glories? Who have more clear, real, and lively notions of the things of God than such? What more efficacious to improve al objects your thoughts converse with, to spiritualise al providences and enjoyments, than such lively expectations of our Lords approche? In short, may not this be estimed as Jacobs Ladder, whereby the soul ascends up to God, and God descends down unto the soul?

So also for spiritual Action, which is ano­ther main part of the Divine life, what more powerful to fortifie, familiarise, and sweeten gracious exercices, than daily waiting for the coming of our Lord? Doth not this quicken, enlarge, refresh, strengthen, and establish the soul in al holy duties? What more effectual to fil up al your time with proper duties? Doth not this bring the soul into the nearest accesse to God? Is it not the wing, by which the soul retires into God? Doth it not sub­due the heart to God, and cause it firmely to adhere to him? In sum: Is not this looking for the coming of our Lord, the richest, sa­fest, sweetest, freest; most satisfying, most thriving, most harmonious life? Yea, doth it not come nearest to the life of God? where­in consists the life of God, but in the blessed Vision, and Fruition of his own most perfect Being? And who have a more clear and real [Page 186] vision and fruition of God, than such as daily look for, and hasten to the coming of our Lord? And doth it not hence follow, that this contains the most noble and active part of the Divine life? Oh! what a progresse hath he made in the Divine Life, whose heart is raised to a daily contemplation of and medi­tation, on the coming of the day of God?

2. Hence also we see the true reason, why so many professors, and some truely Godly, are so far behind in their Christian Race, and have so much of their worke before them. It is strange to consider how long many have been in the Schole of Christ, and yet how far short they are of others, who entred on the profession of Christ long after them, Oh! how carnal, and darke are their notions of God in Christ? What cold and frozen Affections have they for God, and the things of God? How soon are they over-powered by a smal Tentation? What a burden is it to them to part with their burdens, that hinder them in their Christian race? How much and how soon are they defiled with the pollutions of this world? And whence comes al this, but from want of serious, lively expectations of their Lords Approche? Believe it, there is a deep mysterie, a Spiritual Art and Skil in Godlinesse, which none arrive unto so soon as they, who wait for the coming of their Lord. What made the Thessalonians, in a short time to arrive unto such high pitches of Christianitie, but that they imbibed, or suck­ed in, at their first Conversion, this principle, [Page 187]of waiting for the coming of their Lord, 1 Thes. 1.10? and O that professors would trie this experiment! Verily, we should not have such complaints, decays, folies, and scan­dals among professors, as now we every where find. It is a sure and fixed Rule, That no one hath made a further proficience, in the schole of Christ, than he can with hope and Joy expect the second coming of Christ.

3. Hence likewise we may infer, That among the croud of professors, few, yea very few, are acquainted with this great frame of looking for, and hastening to the coming of the day of God. (1.) Do not many, who professe love to Christ, hate the thoughts of his coming, as 2 Pet. 3.4? (2.) How ma­ny are there, who forsake their first love, and backslide from Christ, as Hos. 11.7. Rev. 2.4? (3.) Can we suppose, that they look for the coming of their Lord, whose eyes are dazled with the fading beautie of this world? (4.) Do they look for the coming of their Lord, who sleep securely in the bosome of the times, and never mind their later end? (5.) Is it possible that they should expect the coming of their Lord, who are drowned head and ears in the cares of this world; who vi­olently pursue after the shadows of time, but are prodigiously sluggish about the concernes of eternitie? (6.) May we imagine, that they look for the coming of their Lord, who cannot denie themselves a toy, or sensual lust for him, who indulge themselves in the com­mission of knowen sins, and the omission of [Page 188]known duties? Oh! how defective are al these, with many more commun professors, in their looking for, and hastening unto the coming of the 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 [Page 189]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, [...]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 [...]ampes, and took no oyl with them. May we [...]ot wel understand by oyl, an eye of faith, [Page 190]which enlightens the soul, and enables it to look for, and hasten to the coming of its Lord? Its 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 [Page 191]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 [Page 192]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, [Page 193]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, [Page 194]in not minding the coming of their Lord?

SECT. 2. Practic Ʋses.

THE practic Ʋses, 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 la [...]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 [Page 195]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? Its 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 [Page 196]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.’

[Page 197] 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, [Page 198]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, [Page 199]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? Its 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? [Page 200]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 [Page 201]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? [Page 202]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 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 Idol­lusts? 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?

[Page 203] (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?

[Page 204] (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 free­borne 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 [Page 205] 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 [Page 204] [...] [Page 205] [...] [Page 206]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.

[Page 207] (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.) 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 [Page 206] [...] [Page 207] [...] [Page 208]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 D [...]dnesse of our Spirits in our race? Is the [...]e much deadnesse in thine [Page 209]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: [Page 210]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, [Page 211]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?