A DISCOURSE OF CHRIST'S Coming: And the Influence, which the Expectation thereof hath on all manner of Holy Conversation and Godliness.  
By Theophilus Gale.  1 Cor. 16.22. 
Maranatha, i. e.  Judas 14. 
The Lord cometh.  
LONDON, Printed for John Hancock Senior and Junior; to be sold at the three Bibles in Pope's head Alley over against the Exchange. 1673.   

Preface.  
sin's have their fashions as well as Garments: And the great sin in fashion now adays is Atheism. A sin not openly professed, yea scarce heard of, in the Infant-state of the World; when the miraculous operations of the Deity, in the Creation and Gubernation of allthings, were so fresh and conspicuous. But in elder Times, when Philosophy in the Schools, and Human Policy in states began to prevail, than began Atheism to spring up therewith. Yet could it never obtain any considerable vogue, or Reputation 'til of late years. But now, alas! alas! how hath it, in a few years, overspread the Christian world? And what have been the seeds of this prodigious sin, so much repugnant to human Nature, but Infidelity and carnal security, as to the coming of the Day of God? This the Apostle Peter, by a Spirit of prophecy, distinctly foretold, 2 Pet. 3.3, 4. knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, where is the promise of his coming? etc. What are the Last days, which Peter here refers unto, but this last Period of the world, in which we live? And who are the Scoffers he makes mention of, but Atheistic sensual sinners, who put far from them the coming of our Lord to judgement? Neither have these sins of Atheism, Infidelity, and carnal security diffused their venomous Influences through the debauched and superstitious World only, but also through many Reformed Churches. O! What a world of practic Atheism and Infidelity is to be found among many professors of Religion? Do not the Lives of too many notional Professors evidently demonstrate to us, that they really believe not what they profess? What may we judge of the sensual professor, whose main study and care is to gratify his brutish Appetite? Can we imagine that he believeth what he professeth, touching the coming of the day of God? No Surely. And may we not conclude the same of the Avaricious covetous professor, whose main design is to fill his bags, with Gold and Silver? Did he indeed believe the coming of his Lord, how ambitious would he be to improve his unrighteous mammon, to the best advantage for his master's service? But to ascend higher to the form of more refined professors, has not a spiritual slumber of carnal security seized on the generality of Professors, both wise and foolish Virgins? Are not the Foolish Virgins or formal professors, at this day, under a dead sleep of carnal security? Yea, do not the Wise Virgins also slumber, if not sleep? I know not of any piece of Scripture more applicable to these days we live in, than that of our Lord, Mat. 25.5. While the Bridegroom tarried they all slumbered and slept. This is the curse of these last days, That the nearer the Bridegroom is, the more professors slumber and sleep. This our Lord foresaw and foretold of these last times. And what is the meaning of all those awakening Jugements, which at present all the European Churches are fallen under, but to startle slumbering professors, out of their sweet sleeps of carnal security? And yet, Lo! to this very day, how do the most of professors, slumber, if not sleep on their beds of carnal security? Doth not the Lord, as it were force open the eyes, and break in with awakening Jugements on his Church's day by day? Who knows how near that midnight-crie, Behold the Lord cometh, Mat. 25.6. may be? Is it not then matter of prodigious Astonishment, that Christians, the main of whose profession is, To wait for the coming of their Lord, should be surprised with spiritual slumbers, in a day of so great Danger and Duty, when in all likelihood some eminent Approach of their Lord, and as we have cause to fear in a way of judgement, is so near?  
The contemplation of the forementioned particulars, with some other considerations, is that which hath given Life and Form, to the following Discourse; which is intended as a word in season, to awaken secure professors, and wind up their Spirits unto that, which is their highest concern at all times, specially in these evil Days, namely, A daily looking for, and hastening unto the coming of the Day of God, in order to all holy conversation and Godliness. And would Christians but seriously consider and meditate on the weight and force of this Argument, it cannot be imagined, what sweet and efficacious Influences it would derive on their Hearts and Lives. O! Unto what Eminences, and Raisures in Grace would they arrive? how visible and glorious would their Graces be? How humble, and yet heavenly-minded would they be? What real, spiritual, deep, broad, sublime, feeling and affective Notions of God would they have? What a plenitude and fullness of Grace would possess the Bend of their Wills? How would their Graces lend to each other their mutual Succur, and Assistance? Yea, what a combination of Graces seemingly opposite would there be found in them; did they daily look for and hasten unto the coming of their Lord?  
A Believer, that lives under the power and Influence of this frame, at what a distance from sin doth he keep? How much is his heart Crucified to all the Glory of this fading world? Doth he not daily die unto all self-confidences in Grace received? Is not Christ placed in the room of self? O! what generous and sublime thoughts of Christ has he? Who so precious in his Eye, as Christ? and thence, who so precious in Christ's eye, as he? How much doth such a soul thirst after the most intimate Union and Communion with Christ? Who values Adoption, pardon of sin, and peace of Conscience more than he? O! what a tender feeling conscience has he? Doth not the least sin burden, and pinch him more, than the greatest sufferings? What an exact scrutiny and examen doth he bring his heart and life daily under? How much is his heart broken for, and broken off from sin day by day? Is it not his greatest grief, that he should so much, and so oft grieve the Spirit of God? Doth he not daily judge and condemn himself, that so he may not be judged and condemned of the Lord at the last day? O! What a profound abasement of spirit, and humble silence before the Divine Majesty doth he lie under? How bitter and loathsome is sin to him, because it unfits him for his Lord's company? How little can he be frowned out of Duty, or flattered into sin? It's true, he is meek, modest, and patiented in his own cause; but O! how fervent and warm is his zeal in the cause of God? What strength and force doth his zeal gain by opposition? Who more active and vigorous in the exercise of Grace, than he? There is no exercise of Grace so difficult, but it is made facile and easy to such a soul, as daily expects his Lords Approach. Hath not Grace in such a soul its perfect work, so that it serves for all uses; and performs all the Acts, to which it hath a power? What is it that makes Christians so dead and barren as to gracious exercices, but the putting off the coming of their Lord? O! what universal spirits, hearts flexible to every command, have such, as daily look for the coming of their Lord? How unwilling are such to omit any will of God, or commit any will of the flesh? How much of an Heavenly conversation have they in their way to Heaven? What an Apology for, and Vindication of their profession do they give, by a shining exemplary conversation? How easy and familiar is Christ's Yoke and Cross unto them? What a manifestation of the life of Christ do they give in their lives?  
These, with many others, are the Influences, which! an awakened believing soul receives from a serious looking for, and hastening unto the coming of the Day of God. And O that Christians would put this rare experiment on the trial! What strange Alterations would they find in their Hearts and Lives? How would they hereby adorn their conversation? How soon would that Reproach, with which professors are now laden, be removed? If this following Discourse may any way conduce to these great ends, all that is further desired is, that the Glory of all may be returned unto our great Lord, who alone can make every Truth efficacious and operative.   

Table of Contents, of this first Part.  

CHAP. I.  
THE Explication of the Text. pag. 1— 11  
General Observations. pag. 12— 17   

CHAP. II.  
1. THe several Characters of a sanctified eye, etc. pag. 18  
1. An Evangelic eye. pag. 19  
2. A single eye. pag. 20  
3. A pure Eye. pag. 21  
4. A Sound Eye. pag. 22  
5. An humble Eye. pag. 24  
6. A sublime Eye. pag. 25  
7. A Vigilant Eye. Ibid.  
8. An Experimental Eye. pag. 26  
9 An heart-affecting Eye. pag. 28  
10. A Vigorous Eye. pag. 30  
2. The coming of the day of God considered;  
1. In itself; and that,  
(1.) In its Grandeur. pag. 31, 32  
(2.) As the measure of all good and evil. pag. 33  
2. In its Adjuncts,  
(1.) As near. pag. 37  
Expectation of Death. pag. 39  
(2.) As unexpected. pag. 41  
3. In its Consequents.  
(1.) The last judgement. pag. 42  
(2.) Eternity. pag. 44  
3. The Gospel the medium, through which we look for the coming of Christ. pag. 46  
4. The actual looking for the coming of Christ, by pag. 48  
1. Faith realising that day. pag. 49  
1. Evident Views of it. pag. 51  
3. Familiarising that day. pag. 53  
4. Waiting for it. pag. 55  
5. Prepossessing of it. pag. 56  
6. Being transformed into the Image of Christ. pag. 57  
To hasten unto the coming of Christ, by  
1. A strong Bend of will or Divine Love. pag. 60  
2. Longing Desires pag. 62  
3. Lively Hopes. pag. 63  
4. Godly Fear. pag. 65  
5. Complacence and delight. pag. 66  
6. Preparation for it. pag. 68  
7. Exercices of Grace. pag. 69  
8. Prelibations of it. pag. 71   

CHAP. III.  
WHat Influence the looking for the day of God hath,  
1. On sinners; as to  
(1.) Conviction of sin. pag. 74  
(2.) Sense of Sin. pag. 77  
(3.) Inquiries about salvation. pag. 79  
(4.) Evangelic Repentance. pag. 82  
(5.) Conversion. pag. 83  
(6.) Partial Reformation. pag. 85  
2. What Influence it has on Saints, pag. 88  
1. As to Godliness; and that as to  
(1.) An high estime of God. pag. 91  
(2.) Love to God. pag. 93  
(3.) Holy fear of God. pag. 95  
(4.) Crucifixion to the World. pag. 96  
(5.) Mortification of sin. pag. 100  
(6.) Resisting of Tentations. pag. 102  
(7.) Sincerity. pag. 105  
(8.) Heart-Establishment in Grace. pag. 107  
1. Establishment of judgement. pag. 108  
2. Establishment of heart and ways. pag. 110  
3. Establishment as to suffering. pag. 112  
(9) Growth in Grace. pag. 113  
(10.) The ordering our hearts and lives. pag. 115  
(11.) Christian Vigilance. pag. 118  
(12.) The life of faith. pag. 121  
1. Real Views of Glory. Ib.  
2. Foretastes of Glory. pag. 122  
3. Desires to die. Ib.  
4. Resignation to Gods wil pag. 123  
5. Bearing the Cross. pag. 124  
6. Dependence on Christ. pag. 126  
7. Patient waiting for the Reward. pag. 127  
(13.) Assurance. Ib.  
(14.) Friendship with God in Christ, pag. 129  
As to, 1. Ressemblance of Christ. pag. 130  
2. Ambition to please Christ. pag. 131  
3. Service for Christ. pag. 132  
4. Remembrance of Christ. pag. 133  
(15.) Sanctification of God's name in Worship. pag. 134  
(16.) Walking with God. pag. 138  
(17.) Perseverance. pag. 143  
2. What Influence the expectation of Christ's coming has on an holy Conversation,  
As to Christian Love. pag. 145  
(1.) Irreprochable life. pag. 148  
(2.) Christian Moderation. pag. 149  
1. As to Opinions. pag. 150  
2. As to Injuries received. pag. 151  
3. As to censures. pag. 152  
4. As to Animosities. pag. 153  
(3.) Christian Exhortation. pag. 154  
(4.) Exemplary walking. pag. 155  
(5.) Christian Liberality. pag. 157   

CHAP. IV. WHence it is, that the looking for Christ's coming is so Influential?  
Christ comes, 1. As the Judge of al. pag. 159  
2. Unto the Saints, (1.) As a Saviour. pag. 172  
(2.) As an Husband. pag. 173  
(3.) As an Head. pag. 174  
(4.) As a Soul. Ib.  
(5.) Under other Relations. pag. 175  
Commun Notions of the last judgement. pag. 177  
Commun Illuminations. pag. 178  
Peculiar Dispositions in the Saints towards Christ's coming. pag. 179  
(1.) A Divine Nature. Ib.  
(2.) A spirit of Adoption. Ib.  
(3.) A Divine Faith. pag. 180  
(4.) A Bent of Wil pag. 181  
The Effects of Christ's Coming. pag. 182   

CHAP. V  
THe Application of the whole Doctrinal Inferences. pag. 183  
Practic Uses. pag. 194  
1. Of Lamentation and Humiliation. Ib.  
2. Of Caution. pag. 195  
3. Of Heart Examen. pag. 197  
4. Of Conviction and Rebuke. pag. 198  
(1.) To Sinners. Ib.  
(2.) To Saints. pag. 200  
5. Of Exhortation, to expect Christ's coming.  
(1.) Motives. pag. 203  
(2.) Directions. pag. 206    

TABLE of Scriptures Explicated in this first Part.  
Ch. ver. Pag. Genes. 5.22. 139 Exod. 19.16, 17, 18. 162 Deut. 4.34, 35. 27 Psal. 10.4. 25 22.26. 137 98.6— 9 67 131.1, 2. 24 Prov. 2.7. 23 3.21. 23 Eccles. 5.1. 136 11.9. 76 12.13, 14. 163 Cant. 7.4. 22 8.14. 62 Lament. 4.20. 174 Mat. 5.8. 22 6.22, 23. 20 12.36, 37. 171 24.44— 46 120 25.5. 118 Luke. 9.13. 132 12.34— 36. 68, 91 21.28. 64 Act. 2.37. 80, 81 3.19. 84 5.41. 124 11.23. 60 17.30, 31. 82 24.15, 16. 105, 149 24.25. 77 Rom. 2.11. 167 1 Corinth. 4.5. 164 4.10, 11. 130 7.29— 31. 33, 99 9.25, 27. 35 9.26. 111 11.25, 26. 134 16.22. 87, 95 2 Corinth. 4.5. 153 5.9. 131 5.10, 11. 65, 84, 96, 167 Galat. 3.1. 52 6.7. 167 Ephes. 6.13. 104 Philip. 1.10. 106 1.9, 10. 28 1.23. 39 3.11, 12, 13, 14. 69— 71 3.20. 53, 172 Colos. 3.3, 4, 5. 175 3.4. 101 1 Thes. 3.12, 13. 146 5.2— 6. 119 2 Thes. 2.1. 109 1 Timoth. 6.12— 14. 111 2 Timoth. 1.7. 23 4.8. 60 Titus. 2.12, 13. 149 Hebr. 3.14. 64 5.14. 28 11.1. 50, 51 11.9, 10. 98 11.13. 51 11.26. 92 James. 1.8. 20, 111 2.12. 170 5.9. 153 2 Pet. 1.9. 23 3.10. 3— 7 3.11. 7, 8, 89, 97, 114 3.12. 9— 11 1 John. 3.2, 3. 101 Judas 14, 15. 75 21. 93   

ERRATA.  
PAge 77. l. 7. for there read then: p. 82. l. 22. for have r. hath: p. 96. Title, for of r. to: p. 100 l. 6. deal the period of er Godliness: p. 100 l. 20: after same add with: p. 107. l. 27. before stable add more: p. 160. l. ult. deal to after Judge. p. 185. l. 4. for forcing r. fixing.   

A Discourse of Christ's Coming, etc.  

CHAP. I. The Explication of 2 Pet. 3.10, 11, 12. with several Observations deduced thence.  

SECT. 1. The Explication of the Text.  
OUR Apostle Peter, by a spirit of prophecy, overseeing, what a deluge of Atheism and Epicurism 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 judgement; he doth in this 3 Chapter, premonish Believers hereof; and also confirm them in the expectation of the second coming of their Lord. The Chapter has two parts: (1.) A confirmation of Christ's second coming to judgement: (2.) An elegant description of the same, with the world's destruction. In the first part there are these members, (1.) A prediction of Atheistic, Epicurean scoffers, who should arise in these last days, etc. v. 3. (2.) A Recitation of their Argument, whereby they should endeavour 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 World's 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 Christ's coming to judgement; both from the manner of it, which would be most sudden and unexpected by many; and from its Adjunct, namely the World's last Conflagration: which is explicated in its parts, v. 10. (2.) An exhortation to all manner of holy Conversation and Godliness, drawn from the manner of Christ's coming, and the World's dissolution, v. 11, 12. (3.) A promise of New Heavens, and New Earth, v. 13. (4.) A Repetition of his exhortation to piety, and a confirmation of the same from Paul's Epistles, v. 14, 15 16, etc. So much for the coherence in general.  
The Text is a Description of our Lords second coming to judgement, both with the Manner, and Adjuncts thereof; and thence an Exhortation to all manner of holy Conversation and Godliness. In the verse immediately precedent, the Apostle makes mention of God's longanimity, or Long-sufferance. But lest any should abuse this Divine Long-sufferance to carnal security, he subjoins in our Text, v. 10. But the day of the Lord will come as a thief in the night, etc. The first Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The, is very emphatic and distinctive. The Day, i. e. that great solemn day of the Lord, which will put an end to all the Days of time, and usher in Eternity. This Judas, v. 6, calls 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, etc. That Day, the forethoughts of which is so terrible to sinners, and so refreshing to Saints. That Day, which will be so black, dismal and hideous a Doomsday 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, etc. (2.) Because this will be the last Day of Time, which puts a period to Christ's Mediatory Kingdom, and ushers in Eternity. (3.) Because in this day our great Lord will manifest his Omnipotence, Faithfulness Justice, Holiness, Wisdom, with his other glorious Attributes, which now seem veiled, with greater lustre, and Majesty. (4.) It seems to be called the Lords day, in opposition to man's day in this life. The wicked have their Day of Sin; ay, but the Lord will also have his day of judgement: The Enemies of Christ have their day of persecution; ay, but will not the Lord have his day of vengeance also? Close hypocrites have their day of hypocritic profession; and the Lord will have his day of manifestation and discovery: Afflicted Saints have their day of suffering; but the Lord will have also his day of recompense, 2 Thes. 1.6, 7, etc.  
Will 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, etc. 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 shall he, when secure sinners lest expect him. (2.) The coming of a thief is usually swift and speedy: The less he is expected, the more speed he makes: though the whole family be asleep; yet he sleeps not, but is vigilant, and active in his course and motion: So our Lord, his coming is not less speedy, than unexpected. Though sinners may sleep on the bed of carnal ease and security; yet he sleeps not, but is exceeding quick and swift in his motion. So Mat. 24.27. For as the lightning cometh out of the East, and shineth even unto the West; so shall also the coming of the Son of man be. (3.) A Thief comes to rob and make spoil; yea oft to kill: 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 shall it come on all them that dwell on the face of the whole earth.  
Some of the Ancients referring that clause, in the night, not so much to Thief, as to Will come, were of an opinion that Christ's second coming would be in the night. This also they collected from the Parable of the Virgins, Mat. 25.6. which seems to have given the first ground to the Popish Vigils or watches. But it seems evident, that the word night here must be referred to 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referendum est ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza.  Thief, and not to will come: and so the word come, must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thus: But the day of the Lord will come, as a thief cometh in the night.  
In the which the Heavens shall pass away with a great noise.] Our Apostle here doth more fully explicate what he had laid down v. 7, touching the last conflagration of the World. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall pass away, he borrows from his master's mouth, Mat. 24.35. Marc. 13.31. Luke 21.33. where he tells us, Heaven and Earth should pass away. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render with a great noise, is rendered by the Syriac, suddenly; by Erasmus, according to the manner of a tempestuous wind. And so 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impetum veluti sibila●tis 〈◊〉 declar●t. Beza. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est sibi ●ar● cum stridor●, qualis est si●ilus rerum, ovae 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 edern 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.) Celerity and swiftness: (2.) Force and violence: (3.) A clamour or noise. Thence the Heavens are said here to pass away with a great noise, to denote their sudden, violent and horrible destruction, or as some, refinement.  
And the Elements shall melt with fervent heat; the Earth also, and the works that are therein shall be burned up.] The main thing to be inquired into here is, What these works are, which shall be burnt up? (1.) Hereby we may understand all artificial works of men's hands; as all Edifices, houses, Cities, and all the great Rarities of Art, which men now so much Idolise, and dote on. (2.) Hereby also we may understand all the works of Nature, which receive their origine and conservation from God's Institution and providence; as inamate mixed bodies, animates, Animals, etc.  
As to the whole of this Dissolution it may be inquired, whether it shall 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 shall 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 all its works shall 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 remark, that this Dissolution of the World by fire, was communly believed among the Jews, (as we may presume from enoch's, or some other Prophecy) and the very Heathens received some notice thereof from the 
(c) Stoici 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. Seeing then that all these things shall be dissolved.] The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a participle of the present tense, and so signifies strictly, are dissolved, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be dissolved. The Apostle seems to use this manner of speech to show, (1.) The Certainty of Christ's coming to destroy the World: and (2.) The nearness 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 all holy conversation and Godliness?] 1. Here we have a rhetorical Interrogation, which carries in it much Authority and weight. 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est aliquid plusquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: dicitur enim de rebus eximiis, Mat. 8.27. Grot.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here implies somewhat more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for it is usually affirmed of things most excellent; as Mat. 8.27. What manner of man is this? The like Mark. 13.1. Luke 1.29. Luke 7.39. The sense therefore seems this: What excellent Raisures of Spirit ought ye to aim at? What an admirable life of faith ought ye to lead? How much should your hearts be alienated from all Idols of time? What a strong fixed Bent of will 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? Shall this World ere long be burnt to a black Cole? Will the Heavens pass away with an hideous clamour and noise? Shall all the works of Nature and Art in a short time perish? Oh! than 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 all holy conversation and Godliness.] The original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are in the plural number, and so signify, all holy conversations and Godlinesses. Which is a Hebraisme, and imports a perfection of Sanctity and Piety (1.) As to Parts and Kind's: that we should endeavour after all kind of holy conversation and Godliness; as well intern, as extern; and that both as to God and men 
(e) Usurpavit 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 sanctity and piety. (3.) As to Duration; That we should persevere in all manner of holy Conversation and Godliness, even to the end. By 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phaver.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godliness, we may understand all intern principles, and extern duties; which belong to the first table, and more imdiately refer to God; For so the Greek word properly signifies, A righteousness, honour 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, all duties of the second table, which refer more immediately to men. So in Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conversation, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Institution or peculiar mode of Life.  
Hence it follows v. 12. Looking for and hastening unto the coming of the day of God]. (1.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Looking for. This Peter seems to have taken from the Parable of our Lord, concerning the Servants waiting for their Lords return, Luke 12.36. And ye yourselves like unto men that wait for the Lord, when he will return from the Wedding, etc. The like Paul, Tit. 2.13. Looking for that blessed hope, and the glorious appearing of the great God, etc.  
(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 always 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 will be this: We ought, not only patiently to wait for, but also, by vigorous acts of faith, passionate desires, lively hopes, and all 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 Godliness. But we may look on the connexion as causal: and so looking for and hastening to the coming of the day of God, to be not only a part of, but also that which has a causal influence on a holy conversation and Godliness.  
Wherein.] Some refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to the Day immediately precedent; and so suppose it to be put, according the hebraic Idiom, 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 shall be destroyed. Thence it follows; The Heavens being on fire shall be dissolved. He had said v. 10. The Heavens shall pass away with a great noise. But now, lest any should imagine, that the Heavens should be exempted from those common flames, in which the Universe should be involved, he here adds, 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 shall have their Mansions to all Eternity.  
Lastly he adds: And the Elements shall melt with fervent heat.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall melt, is a metaphoric notion, borrowed from wax, which being put into the fire soon melts, so Micah 1.4. and the Mountains shall be melted— as Wax before the fire. The like Esa. 34.4. and all the Host of Heaven shall 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 will come, we may Observe, That there is a great Day of the Lord coming, which will make the stoutest proudest sinner, to stoop and tremble; and the most afflicted Saints to rejoice. Oh! What a great day will that be, when all the great ones of the Earth shall seek to the Mountains and Rocks to hid them, from the wrath of the Lamb? 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 bondman, and every freeman hid themselves in the dens, and in the rocks of the mountains. 16. And said to the mountains and rocks, Fall on us, and hid 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 shall be able to stand? It's possible this may refer to some coming of Christ, for the exaltation of his Kingdom in this World; yet we may take it as a lively Image of his last coming to Judge the World. Will it not be also a great day, when the Lord shall come to give Relaxation and Rest to his troubled Saints, as 2 Thes. 1.6, 7? When all their burdens, either of Persecution, Tentation, or Sin shall be removed? When all their tears shall end in joy; all their sighs and groans in hallelujahs; all their natural infirmities of body, in perfect Vigour, Agility, Spirituality, Incorruption, and Glory; all their spiritual Ignorances' in a perfect Intuition and Vision of God, as he is, face to face; all their troubles of Conscience in perfect peace; all their distempers of will, in perfect subjection to the Divine Will; all their exorbitant Affections, in a most regular and harmonious motion towards God; all their heart-distractions, and spiritual deadnesses in duties, in a vigorous active uninterrupted exercise of Grace; all 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 will be most unexpected, sudden, and destructful to the secure World. Oh! What a surprise will it be to secure sinners, to behold the Lord of Glory coming in the clouds, to recompense vengeance to them for all their sinful deeds? how soon then will all their fond presumtions, and self-flatteries determine in dreadful despair? What terrible awakenings, will then scatter all their present dead sleeps? How will all their foolish hopes, and groundless confidences vanish into smoke and vapour? Yea, what sudden, endless, and remediless destruction will surprise both body 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 all their sensuality, and security; so our blessed Lord tells us it shall be at his second coming, Luke 17.26— 30. And as it was in the days of Noah, so shall it be in the days of the Son of man, etc.  
Doct. 3 3. From what follows, In the which the Heavens shall pass away, with a great noise, and the Elements shall melt with fervent heat, the Earth also, and the works that are therein shall be burned up: Observe, That at the second coming of our Lord, the whole frame of Nature, and Art shall be dissolved, by general flames. By the Frame of Nature and Art, I understand all corruptible Bodies both natural and Artificial, as now constituted. I determine not whether this dissolution shall 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 shall be only a Purgation and Refinement, yet most terrible to the sinful World. Oh! what prodigious universal, devouring flames will these be? Alas! how wistly will the sensual sinner then look, when all his terrene pleasures shall be snatched away, by those merciless flames? What will the luxurious voluptuous Glutton do, when he shall see all his delicious curious dainties, with which he so much gratified his palate, burnt up? Where will the ambitious man climb for honours, when all Crowns and Sceptres are consumed? Where will the avaricious covetous Worldling go, to dig for riches, when all his Gold and Silver is burnt up? What will become of all your fine houses, your rich hang, your costly ornaments which you now Idolise?  
Doct. 4 4. It follows v. 11. Seeing then that all these things shall be dissolved. The Original is a participle of the present tense, and so signifies strictly, are dissolved; which notes the certainty and nearness of this Dissolution. Whence observe, That the Dissolution of the World by fire is most certain and near.  
1. As for the certainty of this Dissolution we find it avouched not only by Sacred, but also profane Writers. It was a common 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 informs us, that the Epicureans held the same. The Pythagoreans also, with several of the Poets averred the same. All 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 prophecy, as Judas v. 14, 15, seems to intimate. But the Sacred Scripture is positive herein.  
2. Neither is this last dissolution only certain, but also very near. It was looked on as near in the Apostles times; but how much nearer then is it now? Alas! who knows how soon all your works of Nature and Art may be burnt up? Al your splendid attire, with all 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 will flame about our ears? What folly is it to build Tabernacles, and take up our rest in this common prison, which will soon be burnt? Doth not time post away with speed, and Eternity post towards us? Is not the Judge at the door, yea at our elbow? Do not the Heaven's daily wax old, as a threadbare garment? and doth not decrepit and lame Nature admonish us daily, that its Dissolution is near? Yea, doth not the scarcity 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 all to make sure of that City, which hath foundations, whose builder and maker is God, Heb. 11.10? Oh! what a sad case shall we be in, if when our Lord comes to pull down the Walls, and burn 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 all holy conversation and Godliness? Whence observe, That the speedy coming of Christ to judgement, lays a deep and essential obligation on all, to aim at, and labour after the highest raisures of holy Conversation and Godliness. 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 Godliness. But the explication of this will fall in under the following point.  
Doct. 6 6. It follows v. 12. Looking for, and hastening unto the coming of the day of God, etc. 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 all sorts of persons, to raise them up, to all manner of holy Conversation and Godliness. 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 warm discourse, touching the second coming of our Lord, and ensuing judgement. This therefore I shall make the subject of our following discourse. And for the explication hereof, three Questions offer themselves, as matter 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 all sorts of persons, to raise them up to all manner of holy Conversation and Godliness?  
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 all sorts of persons, to raise them up to all manner of holy conversation and Godliness?    

CHAP. II. What it is to look for, and hasten to the Coming of the Day of God?  

SECT. 1. The several Qualities of a sanctified eye, whereby we look for Christ's 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 faculty or eye, whereby we see: (2.) An object visible or thing seen: (3.) A medium, through which we see. (4.) The actual Reception of the Object into the eye. Thus in the looking for the coming of our Lord, There must be a spiritual eye; an object visible; a medium; and the Reception of the object into the eye.  
1. There must be a spiritual eye or sanctified visive faculty, 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 well 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 all those good things hoped for at his coming, are altogether inevident and invisible to a carnal eye, yet visible and evident to an eye of faith. Neither must it be a legal eye; whereby we expect the coming of our Lord. A legal eye looks only on the black and terrible part of the day of God, and therefore never hastens the soul towards it. A legal terrified eye flies from the coming of our Lord, Rev. 6.15, 16, 17; but an Evangelic eye posteth towards it. A legal eye breeds horrors and affrightments; but an evangelic eye love to, and delight in this great day.  
(2.) It must be a single eye. The coming of our Lord is an object very glorious and remote; therefore if the eye of the mind, that looks towards it, be not single, it can never reach that day. Our great Lord informs us, Mat. 6.22. 
Mat. 6.22, 23.  The light of the body is the eye: if therefore thine eye be single, thy whole body, shall be full of light. 23. But if thine eye be evil, thy whole body shall be full of darkness, etc. 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 measure of allthings, both good and evil. Opposite hereto is a double eye, here styled 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 capacity to look for the coming of his lord 
Jam. 1.8.  So Jam. 1.8. A double-minded man is instable in all his ways. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies a man that has a double eye or mind, one for the World, and another for Christ. Such an eye is always instable; because distracted and torn 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 will look steadfastly 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 vicious humour or quality, the sight is obstructed or corrupted. As for instance in the Yellow Jaundice, the eye being affected with a bilous yellow humour, allthings seem yellow: so here, if the eye of the mind be affected with any vicious carnal humour or beloved lust, the coming of our Lord, and all other spiritual objects, will be but carnally apprehended. For every thing is received according to the quality 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 vapours, ascending from their stomaches, can see nothing distinctly; just so is it with carnal minds distorted, and obstructed by the vapours of lust from the heart, they cannot look distinctly to the coming of their Lord. It is the pure incorrupted mind only that sees distinctly and evidently the coming of his lord 
Mat. 5.8.  So Mat. 5.8. Blessed are the pure in heart, for they shall 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 purity of her mind: For the Fishpools in Heshbon, as the learned observe, were famous for their purity, being Crystalline, without mixture of mud, or terrene matter: such must the purity 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 purity of the mind, that will 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 esteemed pure, albeit some dross 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 dross 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, firm eye, not weak and feeble. Bright and dazzling objects, also such as are very remote, require a sound and strong eye to behold them: a weak feeble eye is not fit to behold the Sun, or things greatly distant. Now the coming of our Lord is a mighty glorious dazzling 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 firm eye of faith? 
Prov. 2.7. Prov. 3.21. Prov. 8.14.  Hence Solomon makes frequent mention of sound wisdom: so Prov. 2.7. & 3.21. & 8.14. whereby he understands solid, substantial saving knowledge, such as contemplates things not only in notions, but in their proper esences. For so 
(a) Esseatia, ratio, sapientia, simper 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 fortify the mind, so that it becomes sound, strong and vigorous, every way fit to look for the coming of its Lord. But on the contrary an unsanctified mind is weak, yea blind, and therefore cannot see the coming of the day of God. So 2 Pet. 1.9. 
2 Pet. 1.9.  But he that lacketh these things [i. e. graces before specified] is blind and cannot see afar off. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are defined by Aristotle, Those who see things next them, but not such as are afar off. Thence it is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; because such always 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 glory of that day: Like Owls or bats, they love darkness 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] will not seek after God: God is not in all his thoughts: or, all his thoughts are, that there is no God. Oh! how full of Atheism 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 myself in great matters, or in things too high for me. Surely I have behaved myself as a Child that is weaned, etc. An haughty lofty mind exerciseth itself in matters too high; and therefore cannot stoop to Divine revelations, touching the coming of our Lord. It is the weaned, meek, humble mind that looks for the coming of his Lord. This is well expressed, Jam. 3.13. by meekness of wisdom, which is opposed to the proud curiosity of carnal reason.  
(6) It must be a sublime raised eye; or a mind some way proportionable to the glory 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 nothingness, 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? etc. 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, etc. 40. Be ye therefore ready also: for the son of man cometh at an hour, when ye think not. The like Luke 21.36. Watch ye, etc. And this is the great blame of the wise, as well as the foolish Virgins, that their Lord surpriseth them in a slumbering fit, Mat. 25.5. While the Bridegroom tarried they all slumbered and slept. This I take to refer to the professors of these last times. Whence Paul also, in imitation of his Lord, tells us 1 Thes. 5.2. That the day of the Lord so cometh as a thief in the night. Whence he exhorteth all, 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 will expect the coming of their Lord.  
(8.) It must be an experimental feeling eye. The eye is the most sensible part, because most full 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 style Conscience; which has the most intimate tender feeling sense, if rightly qualified. There is nothing more sensible than life: now saving knowledge, when it informs Conscience, gives a light of life, Joh. 8.12. i e. a quick feeling Light, which can penetrate, and discern things most spiritual and remote. In Naturals, our best knowledge is that which follows sense and experience: so in spirituals, the most familiar, pleasant, deep, affectionate working knowledge is that which ariseth from an experimental feeling Conscience. This is well 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 signs, by wonders, etc. God has given thee an experimental sense and knowledge, that the Lord alone is God. Tentations and trials are the School of Christ; where Christians gain a feeling knowledge of Christ: yea more in a day, than by Books in many years. Thus Rivet, under dying torments: I have, saith he, learned more Divinity in ten days, that thou hast visited me, than in fivety years before. Thou hast made me to go home into myself: I was not before but in the World. I am now in the School of my God, and he instructs in another manner, than all those Doctors. Thus also Mr. John Rowe Senior, said: He never had any chastisement, but the Lord had shown him some miscarriage by it. Afflicted Christians have the most experimental knowledge of God, and their own hearts: and a little knowledge gained by an experimental feeling Conscience, O! What wonders will it do? None have more clear and raised expectations of Christ's coming than such, whose Consciences have any feeling experimental sense of that day, and what relates to it. For Conscience has Ressentiments or jugements of things, according to the sense it is impressed withal. Hence the Apostle prays for the Philippians, Ch. 1. v. 9 
Phil. 1.9, 10.  That they might abound in all judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 subtility and sagacity, as to discern the coming of your Lord; and thence to approve those most excellent things, which shall be then reveled. 
Heb. 5.14.  The like Heb. 5.14. Senses exercised to discern both good and evil. An enlightened sanctified Conscience is made up of spiritual senses, which being exercised, clearly discern 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 think 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 seldom look for the coming of their Lord? oh! what an Heaven upon Earth, is an experimental feeling Conscience?  
(9) It must be a warm heart-affecting eye. We all 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● with more vigour, 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 sink very deep into the Affections. Such must the sanctified eye be, that looks for the coming of our Lord. Indeed all 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 door 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 knowledge is warm: every notion sends forth a divine spark into the Affections: look what he spiritually knows he affects, if good. If we will contemplate the coming of our Lord, ●he eye of our mind must be amorous and affectionate: Such as may inflame love, quicken desires, strengthen hopes, heighten 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 pass not ●nto affection it is not right. Look as those disciples, 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 man's body; because most full of animal spirits: So in the new Creature, nothing is more spriteful and active than the spiritual eye of Conscience. The best measure of our knowledge is not so much the Quantity, as the Quality, and Activity 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 Ox: because the later, though greater, yet it is more dull, 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 less knowledge for quantity, oft have more distinct and clean sights of the coming of their Lord, and things spiritual, than other professors, who have a more bulky knowledge: and why? because the former have a more spriteful vigorous eye 〈◊〉 faith; which is full of Divine spirits; whereas the later, albeit they may have a bigger eye, yet it is more dull and unactive. Abraham had but a little eye, if we regard the quantity of his knowledge; yet he saw farther, and more distinctly, than the highest notional professors now adays, which have only commun knowledge: and why? because he had a spriteful vigorous eye of faith. So John 8.56. Your Father Abraham rejoice● to see my day, etc. 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, will work the heart towards that day. In Christianity 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 formality; 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 itself, its Adjuncts, and Consequents.  
2. WE proceed to the Object, The coming of the day of God. Which we may consider, (1.) In itself. (2.) In its Adjuncts; (3.) In its Consequents.  
1. If we consider the coming of the day of God in itself, than our looking for it implies two respects.  
(1.) A spiritual, particular, fixed Regard to this day, in all its Grandeur and Glory. No man looks for the coming of the day of God, as he ought, but he that has a spiritual eye intent on the Splendour and Glory of that great day. The first coming of our Lord was in the form of a Servant, in a mean abased manner, without that pomp and state, which was due to his glorious person: Ay, but his second coming shall be in another-gets manner, such as becomes the Lord of Glory. So Mat. 16.27. For the Son of man shall come in the glory of his father, with his Angels. The like Mat. 25.31. When the Son of man shall come in his Glory, and all the Angels with him, then shall he sit upon the throne, of his Glory. So Paul 1 Thes. 4.16. For the Lord himself shall descend from Heaven with a shout, with the voice of the Archangel, and with the trump of God. O What a glorious Appearance will this be? how will the whole World in a moment ring with this shout? What a dazzling ravishing lustre will shine from Christ, and all his retinue? Hence to look for the coming of the day of God, is to have a constant, great regard to that Glory and Majesty, which will attend this appearance 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 appearance will come under consideration in our last Question. In the general, The second coming of Christ will 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 glory in all things that refer to that day: a glory in Grace; a glory in Ordinances; a glory in duties; a glory in sufferings; a glory in promises; a glory in Saints, etc. Oh! What a glory doth that great day, and the forethoughts of it, infuse into allthings that belong to Christ? And, on the contrary, how doth the spiritual sight of this glorious day darken all the Glory and beauty of this lower world? What a fading Sunburnt flour are allthings 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 measure of all Good and Evil; to look on nothing as real happiness or misery, but what will be such at the coming of our Lord. He that looks for that great day, will look on nothing here below as great. He that looks up for the coming of the day of God, will look down on allthings of time, as empty, poor, and fading. None looks for the coming of the day of God as he ought, but he that mesures allthings 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 Paul's 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 door: what doth he collect thence? It remaineth, that both they that have Wives, be as though they had none, i e. They must study, and endeavour moderation in the use of them, and contentation in the loss of them: whiles they have them they must use them as it becomes Christians, and keep their hearts in an habitual readiness to part with them, when God calls them to it. This he inculcates; and adds 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 rendered 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 adds, v. 32. But I would have you without carefulness, 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 chief 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 measure of their use. All men overuse the world, when they do not measure their use of it, by the coming of their Lord. This seems included in the following reason, v. 31. For the fashion of this world passeth away. 
Locutio desumta est a Theatro. Dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi scena invertitur aliamque plane ostendit faciem. Grot.  The fashion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scheme, Scene, Figure, Apparition, Pageant, or Show 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, will not our Lord ere long come and involve this great Theatre in flames? what will 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 all to use them so, as we may find comfort therein at the coming of the day of God? Should not this approach of our Lord be the measure of all our thoughts, Inclinations, Affections, care, and use of this world? Certainly, he that looks for the coming of his Lord, will 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 mastery, is temperate in allthings. This discourse is borrowed from their Olympic games; wherein those who combated, or wrestled were very temperate in their diet; using all in subservience to their game: so the word Temperate, signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to have allthings in our power. He that will combat or run the race for Heaven must have power over allthings beneath: He must first get victory over himself, and then he will, with ease, get victory over all his adversaries. He that is under the power of his own lusts, will never get power over tentations, or difficulties. But what was it that made Paul thus temperate in allthings? That he adds: Now they do it to obtain a corruptible Crown; but we an incorruptible. As if he had said: Alas! in all those famous Olympic games, what was the reward of all 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 adds: v. 27. But I keep under my body, and bring in into subjection. These words seem borrowed from the Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Wrestlers, who having vanquished their Adversary, led him captive in triumph: so the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to beat black and blue; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lead captive, with triumph. The sense is: I combat daily with my body, 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 body, and mind, by all manner of Christian exercices: he made the coming of his Lord the measure of all inferior goods: he looked on all he had as given by Christ, and so was ready to give back all to Christ, when he called for it: what he had he improved for Christ, and what he had not he contentedly wanted: He knew how to abound in his wants, and how to want in his abundance, Phil. 4.12. He could be diligent in the use of earthly comforts, and yet dead to them: He was better pleased in his mean condition, than worldlings are in the highest: He pursued after a world to come, and that made him contemn 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 measure of allthings. 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 nearness, under which we are to look for the coming of the day of God: First the nearness of its approach to us: and Secondly, the nearness of our approach to it. (1.) We are to look for the coming of the day of God in the nearness of its Approach 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 shall come in the last days scoffers, walking after their own lusts; and saying, where is the promise of his coming? etc. And this prodigious piece of Atheism, which Peter presageth would befall 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 remarkable is this, that the nearer the day approacheth, the more remote secure sinners, by their unbelief, make it to be. Thence Peter dwells much on this argument, that the day of Christ's coming is near. So v. 9 The Lord is not slack concerning his promise. Again v. 11. Seeing all these things shall be [Greek. are] dissolved, etc. He speaks in the present tense, to show the nearness 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 shall come, will come, and will not tarry. The like Jam. 5.9. Behold the Judge standeth at the door. 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 will winged time rush hinto Eternity? The last words that ever Christ spoke, or will speak to the end of the world, in a way of Gospel Administration, were to assure us that he would come quickly, Rev. 22.20. He which testifieth these things, saith, surely, I come quickly, Amen. This Amen is a seal for ratification, and confirmation, to assure us, that our Lord will quickly come. Lo! do not the Heavens begin to open, and make way for the coming of the Lord of Glory? May we not, by a spiritual eye of faith, see him coming in the clouds? May not a gracious heart hear the last Trump ringing in its ears? Is not that fire already kindled, which ere long will turn the whole globe of Heaven and Earth into flames? Is not the Judge of quick and dead at the door? 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 approach to it, by Death. Though the coming of this day should be never so remote, in regard of the last judgement, yet it is most certain, that our approach to it by death is most near. Alas! who knows how soon any of us may behold our particular day of judgement staring us in the face? Do we not all 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 Inn, our Hospital, our Leper-house? How soon will a little time eat us out of our possession? Doth it not then nearly concern us to look daily for death? And is not this a main part of our looking for the coming of the day of God? This was Paul's frame, Phil. 1.23. 
Phil. 1.23.  For I am in a straight betwixt two, having a desire to departed, and to be with Christ, which is far better. To departed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contains various emphatic notions proper to the sense. It signifies (1.) To loosen or relinquish our chains, as prisoners. (2.) To departed from our Inn, 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 Paul's longing desire was to departed from his body, as his prison, his Inn, his Tent, etc. 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 body to be but the conjunction of his soul with Christ: Death was in his eye but a door 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 misery. 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 approach 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 always put far from them the coming of the day of God, who put far from them thoughts of death? such an essential and intimate connexion is there between these two. Ah! think how soon your breath will grow cold, your eye strings break, your soul stand trembling at the doors of your lips, and take flight at the windows of your eyes; and than you cannot but look for the coming of your Lord. Doth not the frailty 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 while on earth so live, as always dying; that so we may, when death comes, live always 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 will join our soul, and Christ together?  
(2.) Another Adjunct of the coming of the day of God is its Unexpectedness. This is fully expressed, 2 Pet. 3.10. But the day of the Lord will come as a thief in the night. We all know the coming of a thief is unexpected: yea the nearer he is, the less usually he is expected. Such will be the coming of our Lord, as he himself informs 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 cry made, Behold the Bridegroom cometh. The Bridegrooms coming at midnight, argueth that our Lords coming shall 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 will come when least expected. Oh! what a surprise will it be to slumbering virgins, to hear that midnight cry, behold the bridegroom cometh? Yea, how many wise Virgins will be found slumbering, and so not expecting this great day? Is it not therefore the duty of all, 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 shall mention only two, namely the final judgement, and Eternity: and in this regard;  
(1.) To look for the coming of the day of God, implies a looking for the last judgement. Oh! what a great day will that be, when sin shall no longer go masked, nor Godliness disgraced: How will Grace then shine forth in its own native glory, and beauty? How will all 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, will the sensual glutton and drunkard be then tormented? What a vexatious fire will burn both body and soul of the lascivious unclean wretch? Will not every lust then have its proper torment? shall not the secure Conscience then be filled with ●morses and stings? How will the avarici●s greedy worldling then perish with want? What confusion and shame will surprise the ●●oud ambitious man? Will not then the foolish Christian appear to be wiser, than the most rafty politician? Shall not the poor believers ●●le habit shine more, than the rich man's scar●●t and glittering robes? Will not the contemt ●f this World be of more value, than all the ●reasures of it? Shall not the tears of the penitent soul then bring more comfort, than all ●he mirth and joy of this world? Will not an ●●oly life then give more satisfaction, than all ●he licentious humours of this life? O! what 〈◊〉 glorious day will the day of judgement be? How will allthings be set at Rights then? Shall ●ot every man's work then be made manifest, ●●s 1 Cor. 3.13? Oh! what a glorious manifestation will there then be made of all the hidden things of darkness, whether good or bad? So 1 Cor. 4, 5. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. Here the Apostle calls us off from our present uncharitable censures of things secret, to a looking for the coming of the day of God, and that righteous judgement which shall 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 judgement, which will follow thereon.  
(2.) To look for the coming of the day 〈◊〉 God, implies a deep fixed regard to Eternity's as an essential consequent thereof. Eternit●● indeed is a great word; But, O! how mu●● greater is the thing itself? How far sho●● are all our Expressions and Affections of Eternity? Had we right notions of that eterna●● state, we should not think of it without a●● ecstasy or rapture. But alas! alas! Eternity's is too big for our poor shallow apprehensions● How soon are our short capacities swallowe● up, when we dive into this infinite Abyss an● Ocean of Eternity? And yet without a regard to it, we neither think, nor affect, no● act any thing as we ought. Eternity gives form and spirit, both to the life of Grace and Glory. We had better never be happy, than be happy only for a time. If those glorified Saints in Heaven were not assured o● an Eternity to be happy in, their happiness for a time would render them the more miserable in the end. Time renders allthings little or nothing; but Eternity allthings great. Eternity sums up all time in formal Being, without succession: If thou art one moment happy in Eternity, thou art for ever so. Take away ten millions of years from Eternity, and you take away nothing: Millions of years make not the least moment of Eternity. Cast but an eye on Eternity, and all the goods and ills of time will appear to be pure nothings. Alas! how little difference is there between the ills and goods of this life, if we regard Eternity? Yea, will not the crosses and sorrows of this life, if sanctified, appear to be great blessings; and unsanctified blessings great curses, to one that has an eye of faith fixed on Eternity? He that looks with a steady ●eye to Eternity, will count his losses in this life for Christ great gains; his sorrows matter of ●oy; his reproaches, his glory; his miseries, his blessings; yea, death itself his door to life. Surely they who have Eternity in their eye, can see nothing in this world agreeable, or great. There is no real happiness or misery, but what is Eternal. Hence all that look for the coming of the day of God, must also look for Eternity. For, without regard hereto, the coming of the day of God will signify but little. Al our thoughts, Intentions, Inclinations, designs, Affections, and Actions run into Eternity, and subsist there, assoon as they have a being: wherefore our main work is to cast an eye of faith after them; and oft to consider, what account we shall be able to give of them at the coming of our Lord. Faith is great with Child of Eternity: and the more we live by faith, in the expectation of Christ's coming, the more we will live in the believing views of Eternity. Oh! how little will allthings 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 all the glory 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 Christ's 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 Promises thereof. Such is the imperfection of our present state, as that we cannot see things Divine but in a glass, and that darkly, if compared with the intuitive Vision of Saints glorified. So 1 Cor. 13.12. But now we see through a glass darkly; but then face to face. The Gospel is this Glass, which implies both imperfection and perfection. (1.) Imperfection, if compared with the state of Heaven; Yet (2.) Perfection, if compared with the knowledge of sense and reason. For the Gospel is a clear Crystal Glass, which discovers to us Divine things more distinctly than Nature or the Law can do. Evangelic promises, 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 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. It's said: The Gospel was Preached unto Abraham, saying, in thee shall all 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 glass 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 glass of the promise, 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, etc. Such a prospective glass is the Gospel, and the promises thereof: The coming of the day of God is very remote, as to sense and reason, which are apt always to clamour, in the language of those Atheistic scoffers, 2 Pet. 3.4. where is the promise of his coming? etc. ●ay, but now an eye of faith, looking through the prospective glass of the promise, 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 promises, which represent the same? But, alas! here lies the misery of many knowing professors, they contemplate the coming of the day of God, only in the deceitful glass 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 promises? Certainly, if the promise be not the measure and medium of our sight, all our seeming faith is but real unbelief. Nothing may fall within the compass of your expectations, but what falls within the compass of the promise: If there be the least cast of your eye towards the coming of the day of God, beside, or without the promise, it is but carnal reason, and therefore attended with much confusion and darkness; yea, it will end in greater unbelief and security. Be sure then, in all your lookings for that great day, you keep your contemplations and expectations within the compass of the promise.  
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 all other senses, discovers itself. For the eye can, with the least turn 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.  
(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 less, between the beholding of Christ's second coming, as held forth by notions only, and the real view of it by faith. It is the proper work 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. All real sight implies an existence of the object in the eye, agreeable to the existence it has in itself: So real knowledge denotes a real being of the object known, in the mind of him that knows it. For nothing is really apprehended, unless the real Idea or image of the thing itself be in the mind of him that apprehends it. This is most true here, unless 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. All reading, hearing, studying, meditation, and discoursing will not discover to us the coming of our Lord, without faith realise that day. The Schools give us a good distinction, between Abstract, and Intuitive knowledge: Abstract knowledge is the contemplation of things in their notions, pictures, or propositions only: but Intuitive knowledge is the contemplation of things as they exist in themselves. Such an Intuitive, though reflex, 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 reality 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 ravished in the prevision, or foresight of it? What wonders of Grace and Godliness would it work in our hearts and lives? But, ah! here lies the bane of our profession, we content ourselves 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'll see how those great worthies by faith did realise things hoped for. So v. 13. 
Heb. 11.13.  These all died in faith, not having received the promises; but having seen them afar off: i. e. as Mariners, in a tempest at Sea, if they can, by a prospective glass, discern their harbour afar off, how do they rejoice, and make towards it? so faith, beholding through the optic glass of some promise, good things promised, 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 promise as if they had been in possession. Yea, he adds; and embraced them: i. e. they, as it were, hugged them in their arms, 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 promised, 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 work 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 noonday light, which gives the most distinct, evident, particular view of things: The Argument, or demonstration, which makes the conclusion most distinctly evident. O! what a distinct evident view doth faith give of the day of God? Faith pierceth thorough the objects it looks upon, and so gives a distinct view of them. We find a great promise, 
Oculo ad oculum videre, est cominus evidentissime videre.  Esa. 52.8. For they shall see eye to eye, when the Lord shall bring again Zion. 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 Paul's Ministry, to their eye of faith, as if he had been crucified among them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hesych. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: nam qui est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad summun usque pervadit. Stephanus.  Such distinct, evident, particular, believing views should we have of the coming of our Lord. Such, Paul tells us, the Thessalonians had, 1 Thes. 5.2. For you yourselves 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 drawn to the life in their hearts. The more distinct, accurate, particular notice we have of Christ's second coming, the more we shall hasten towards it, and the more efficacious Influence it will have on our hearts and lives.  
(3.) Actually to look for the coming of the day of God implies also, daily 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 Paul's 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 Saviour, 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 City, or Society of people, united together as one body; governed by the same Laws; enjoying the same privileges; subject to the same Prince, or governor's; and having among them one and the same form of Government. But this word being taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which answers to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signifies to walk or converse as Citizens, hence also it is used to signify 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 City, our State: we are governed by its laws; subject to its Prince, and under the 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 adds: from whence also we look for the Saviour, the Lord Jesus Christ: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence, is referred by some to the whole matter; by others to conversation; by others to Heaven: The difference is not material: The sense seems this: And truly it's no wonder that our conversation is in Heaven, seeing we thence expect the coming of our Lord. Is he not our Saviour, our life? and aught we not to live where our life is? where should the member be, but where the Head is? Will he not ere long come from Heaven? and should we not, by all manner of Heavenly thoughts and Aspirations, go forth to meet him day by day? aught 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 trump ever sounding in mine ears: Methinks, I see my Lord Jesus coming in the clouds, with ten thousands 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 daily 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 dwell on this day at stated seasons, the more familiar it will be to us.  
(4.) Actually to look for the coming of the day of God implies further, daily 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 yourselves like unto men that wait for their Lord, when he will return from the wedding, that when he cometh and knocketh they may open unto him immediately, etc. So Luke 21.28. having mentioned in the precedent verses, the forerunners and signs of his coming, he adds: and when these things begin to come to pass, then look, and lift up your heads, for your redemption draweth nigh. Albeit this seems limited to some time immediately foregoing the coming of Christ, yet it may, by a parity of reason, be extended more generally, to our waiting for Christ's coming at all times. So Rom. 8.23. Paul makes it a propriety 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, daily to revive and refresh our thoughts and expectations of that day: not to give way to any short slumbers, much less to deep sleeps; but to be always in expectation of that great day. This is the great fault of the wise Virgins, as well as the foolish, they are surprised with fits of slumber; which are opposite to waiting for the coming of our Lord. Mat. 25.5. O! what a world of such slumbering Virgins are there?  
(5.) Actually to look for the coming of the day of God imports farther, to get a Prepossession of that day, and those good things hoped for, therein to be enjoyed. The eye, by looking on the Sun, gets a possession of it: yea, there are certain Optic Glasses, which give the eye the real Image and possession of Objects very remote. So, by looking on the second coming of Christ, and those good things hoped ●or, in that day, by an eye of faith, through ●he Optic glass of the promise, we come ●o possess the same. So Mat. 5.8. Blessed are the pure in heart; for they shall see God, ●. e. possess and enjoy God. Thus, by looking on the coming of Christ, you possess 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 allthings. This holds much more true in spirituals; such, as by faith gaze much on the second coming of the day of God, thereby really possess the same. Look on Christ by faith and you possess 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: All saving views of Christ, whether as past or to come, do transform 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 faith's eye. So 2 Cor. 3.18. As take a lookingglass, and expose it opposite to the Sun, and it will have an Image of the Sun stamped on it; yea, it will shine, in imitation of the Sun: So, such as contemplate the face of Christ, in his glorious appearance, will have a little image of Christ stamped on the face of their souls. This was typified by the transformation of Moses' 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 patiented as he was: Look on Christ, and thou wilt, in thy measure, shine with Grace, as Christ shined Such a miraculous influence has our looking on Christ's second coming by faith, to transform 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 Will and Affections, goes forth to meet its approaching 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 Egress, or going forth of the soul, by Will, Affections, and all spiritual exercices of Grace, to meet our approaching Lord.  
1. To hasten to the coming of the day of God implies a firm, inviolable, vehement Bent of Will towards that Day. So much as there is of a bended will towards the coming of our Lord, so much doth the soul hasten thereto. O! how tenacious and invincible should the will 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 will, to adhere to the Lord, both in his present dispensations, and approaching glorious appearance. The force and efficace of this bent will consists in the deliberate Intention, or Inclination thereof, towards that great day: when the soul doth, with a plenitude, or fullness of Will, adhere to our approaching Lord. Now this strong bend of will proceeds from the spirit of Sanctification, and Adopption, who inspires and infuseth into the will 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 Righteousness for all them that love his appearing. The soul lives where it Loves. Love has a violent Impetus, or sweet violence, whereby it bindeth the will to the object beloved. Love the day of God, and you hasten to it, yea live in it. So Can. 8.6. Set me as a seal on thine heart, as a seal upon thine arm; for love is strong as death— it hath a most vehement flame, etc. 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 burn with a vehement flame towards its approaching Lord. Yea, it gathers force from obstructions, and difficulties. Love burning in the Intention of the will gives swift feet, yea wings to the soul, to fly towards the coming of the day of God. A soul inspired with love to our approaching Lord, is not its own, but loseth itself in the bosom 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 all 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 think what love will do, to meet and enjoy an absent friend: and will it not do much more to meet and enjoy its absent Lord? Love grows not faint or weary in its motion, towards our coming Lord. Yea, it multiplies by acting, and that from the similitude there is between the lover, and beloved. Hence there is no Grace, that has such a strong inclination to its act and object as this Divine Love. Indeed, it's never well pleased longer than it is hastening to its beloved: It immediately delivers up the heart to its approaching Lord, and so adheres to him by an union of spirit: It is impatient till 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 firstborn of Love, and the feet of the soul, whereby it moves towards its beloved. He that is possessed with desires after the coming of Christ, cannot but hasten towards that great day: For desire is an hungry greedy Affection, which thinks 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. Fly my beloved: As the Spouse began with desires of Christ's first coming, Cant. 1.2. to kiss 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 all her miseries. Thence it follows: And be thou like to a Roe: or, liken thyself to a Roe, [i. e. be swift and make haste to fly away] or, to a young hart on the mountains of Spices. Some conceive, that the Hearts, which said on those mountains of Spices, had a very aromatic, fragrant smell; and thence the Spouse here ressembles her beloved to these, thereby to show, how much her heart was ravished with the sweet odours 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 cry 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 Paul's groans, 2 Cor. 5.2. For in this we groan earnestly, desiring to be clothed upon with our house, which is from Heaven. Paul's 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 approaching 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 fidelity of God, and therefore it will not be soon shaken, though the pillars of Heaven and Earth are shaken. Yea, when the times are worst hope oft expects the best, even the coming of our lord 
Luk. 21.28.  Thus Luke 21.28. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. These things, i. e. distress 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 liberty and deliverance. The more we hope for redemption, at the coming of our Lord, the more our souls will hasten towards that day: If our hopes flag our pace will flag. The longer the thread of our hope is, the swifter will our motion be, towards the coming of the day of God. Yea, strong and lively hopes make us partakers of Christ, and all 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 steadfast, 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 express faith by, Heb. 11.1. as it is the subsistence of things hoped for. Now the good things hoped for being made subsistent and present in and by hope, no wonder if the soul hasten towards the coming of Christ hereby.  
4. The soul hastens to the coming of the day of God, by an holy dread, awe, and fear of that day. That great day, although it be most joyous to Saints, yet it will 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 Paul's Exhortation, 2 Cor. 5.10. 
2 Cor. 5.10, 11.  For we must all appear before the judgement seat of Christ, etc. What follows? 11. Knowing therefore the terror of the Lord we persuade men. As if he had said: Oh, friends! Will not that be a terrible day, when the Lord of Glory will come, and call us to an account, for every thought, word, and Action? What a dreadful judgement, or doomsday will that be? Have we not all 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 all impede or hinder our hastening thereto. For this Godly fear proceeds from a Spirit of Adoption, faith, and love, and so keeps the soul in an holy awe, lest it should do any thing unworthy of that great day. It's true, servile carnal fear proceeds from Unbelief, and self-love; and therefore drives men from the day of God, whiles it seems to hasten them towards it: But this holy filial fear proceeding from faith and love, always prepares for, and hastens the soul towards the coming of the day of God. Slavish fear is of a dull and lazy humour: it freezeth and binds up the powers of the soul: but filial fear is warm and active; it greatly enlargeth the heart in its motion towards the coming of our Lord. Yea, holy fear, as well 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 all 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 rejoiceth 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 approaching 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 rejoiced to see my day: and he saw it and was glad. By faith he made the day present, and then rejoiced therein: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he danced and skipped for joy: he was as it were in a transport. Such should the believers joy be in the prevision and prelibation of our Lords second coming. O! what raptures of joy might we have herein? What an Heaven upon Earth might a Believer fetch hence? As Christ's absence is most bitter, so ought not the foresight of his return 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 will 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, etc. 8. Let the floods clap their hands: let the hills be joyful together. Have the floods hands to clap? or, the hills 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, etc. The like we find, Psal. 96.10, 11, 12, 13. Thus by complacence, and satisfaction in the approach of our Lord, we daily hasten towards that great day. For all joy is active and diffusive: it is as oil to the wheels of the soul; specially if our joy be spiritual.  
6. We hasten to the coming of the day of God, by putting our hearts into a prepared posture, and disposition to meet, and welcome him, when ever he comes. Thus the Latin Gloss on our text: Hastening, i. e. say they, by acting well, 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 tells them: where your treasure is, there will your heart be also, i. e. if the treasure be in him, the heart will be with him, and always waiting for his coming. Thence it follows: 35. Let your loins be girded about, and your lights burning: It's an allusion to persons waiting for the Bridegroom, or their Masters coming, in the night: and thence they stood with their loins girded, and lights burning, ready to meet him. So it follows: 36. And ye yourselves like unto men, that wait for their Lord, when he will return 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. Christian's should aim at the highest raisures of Grace, that so they may meet their Lord with triumph. Grace in vigour and power is the best preparative for the coming of our Lord. Much Grace will give much acceptance and boldness in that day. Every new degree of Grace is a step towards the day of God. He that attains to a great measure 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 all manner of holy activity and exercise 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 press on towards the coming of our Lord. The exercise of Grace gives light, and life to the soul, in its Christian race. One exercise of Grace disposeth the soul for another: and this for another, etc. 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 the resurrection of the dead. 
D●bita●di adverbia non semper incertitudinem direct important, sed velr. in difficultatem exprimant, vel propter allam rationem emphatice adhibentur. Glass. Gram.  This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If here is not an if of doubting, as the Papists would persuade us; but it is here used by Paul, not without an Emphasis, to show the difficulty of the work; as also his ardent desires, lively hopes, and important endeavours in running his Christian race. By any means: Paul tried all 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 customs of the Grecian exercices, in their games. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apprehended, signify 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 endeavoured with all their might to outrun those before them. Thence he adds, v. 13. Brethren, I count not myself 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 custom of Racers; who were wont, not to look behind them, to see, either, how much of their race they had run, or, how far their Antagonists were behind; but, as it were, forgetting what was passed, they pressed on, with might and main, towards the end of their Race. Whence it follows: and reaching forth unto those things which are before. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies, to stretch forth to the utmost. Paul here continues the metaphor of a Racer, who when he came nigh the Goal, gave a spring forward, with all his might to catch at the Crown that hung over the Goal. Thence also he adds, v. 14. I press toward the mark, for the price of the high calling of God, in Christ Jesus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mark properly signifies the Goal; over which hung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the price, or Crown, which they ran for. We find frequent allusions, specially in Paul's 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 all manner of gracious exercices, contended in his Christian race, towards the coming of the day of God.  
8. By entering 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 approaching glories: There is a kind of entering into celestial Canaan even in this life. So Heb. 4.11. Let us labour therefore to enter into that rest. A Believer, by saith, may get on foot in the Celestial Canaan, ere he get thither: he may attain unto some fiducial possession, and fruition of those good things hoped for, ere he get the actual possession of them. Now a great part of our hastening to the coming of the day of God consists in the prepossession, and preenjoyment of those good things then to be reveled. As the Israelites in the Wilderness, having had some prelibation of the first-fruits of Canaan, could not but long for, and hasten to the full enjoyment of that promised Land; so a believer, by foretastes of the celestial Canaan, longs for, and hastens to the coming of the day of God, when he shall have the full fruition of al.    

CHAP. III. When Influence, The Looking for, and hastening unto the coming of the day of God, has on all sorts of persons to raise them up unto all manner of holy conversation and Godliness?  

SECT. 1. What Influence the looking for the coming of the Day of God has on sinners unconverted?  
HAving dispatched the first Question, we proceed to the second: What Influence the Looking for, and Hastening to the coming of the day of God, has on all sorts of persons, to raise them up, to all manner of holy conversation, and Godliness? We may range all sorts of persons, under these two common Heads of Sinners and Saints, which divide the whole World. By sinners, I understand persons unconverted and irregenerate: by Saints, persons converted to God. Now a serious looking for, and hastening to the coming of the day of God has an efficacious influence on both these, though primarily on the later.  
1. Serious looking for the coming of our Lod has no small 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 judgement. Alas! can we imagine that sensual sinners would wallow, head and ears in Sensuality as they do, had they, but now and then, some serious deep Apprehensions of their Lords approach 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 all be burnt up? No verily: men's Consciences would fly in their faces, and be a continual torment to them, till 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 Christ's second coming to judgement, hasa very prevalent Influence on secure sinners, in order to the conviction of sin. This is indeed the fundamental principle, and grand Instrument of all conviction of Sin, That our great Lord will, ere long, come to judge the world: and the clearer apprehensions men have of that great day, the clearer convictions will they have of sin. If sin be little i● thine eye, it is, because thou hast but little expectation of thine approaching Lord. This therefore has been the course, which the Ministers of God in all ages have taken, to convince the secure World of sin, namely, to set before them the coming of Christ to judgement. Thus Enoch; what was the substance of his prophecy, or preaching to that sinful generation, but a lively description of our Lords coming to judge the world? This is evident from Judas 14.15. And Enoch also, 
Judas 14, 15.  the seventh from Adam, prophesied of these, saying: Behold, the Lord cometh with ten thousand of his Saints: To execute judgement upon all; and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed; and of all 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 judgement? But alas! how few believed his report? Yea, what blasphemous or hard speeches did they utter against the Lord? But, adds Enoch, The Lord cometh to convince all that are ungodly, etc. As if he had said: Alas! you will not now be convinced of your sin, by my Preaching: but know, that the Lord, when he cometh, will convince you to purpose. This also, without doubt, was a part of Noah's Sermons; who is said to be 2 Pet. 2.5. a Preacher of Righteousness, i. e. one that endeavoured to convince them of their sin, and righteousness by Christ. This course also Solomon takes to convince the young gallant, of his sinful courses, Eccles. 11.9. 
Eccles. 11.9.  Rejoice, O young man, in thy youth; and let thine heart cheer thee in the days of thy youth; and walk in the ways of thine heart, and in the sight of thine eyes: But know thou, that for all these things God will bring thee into judgement. (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 fill 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 all these things God will bring thee into judgement. 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 think on this solomon's But, what a damp would it cast on all their youthful dalliances, and solaces? Would secure sinners but consider, that ere long our Lord will come, and bring them into judgement, for all their evil deeds, what awakenings of Conscience; what dreadful convictions of sin would they soon fall under? But, Oh! here lies the hell of this secure world, men put far from them this evil day; and saym, at leasty in their hearts, where is the promise of his coming? He that has spiritual, and strong apprehensions of the coming of his Lord, what distinct and evident convictions of sin will he have? How soon will all his sins, one by one, be set before him, as Psal. 50.21? How great will small sins, even vain thoughts, then appear to be? what an ungodly face will his most beloved delicious sins than appear to have? How cheerfully will he then open his eyes to the convictions of sin, but shut them against the Allurements thereof? Will not the least sin there seem greater, than the greatest sin before?  
2. Serious thoughts of the second coming of Christ to judgement have a very efficacious influence on sinners, in order to a deep feeling sense of sin, and misery 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 will sin be to him? What remorses, and stings will small sins breed in his Conscience? Will not every act of sin be, as a scalding drop of burning lead on his soul? What a spirit of bondage and heaviness will he be possessed withal? How soon will the root of all his delights whither? Yea, an awakened Conscience, that lies under a a deep lively sense of Christ's coming to judgement, feels no sin so heavy and tormenting as his darling sin: That sin, which heretofore was most delicious to him, will now be most vexatious and bitter: and why? because he knows That sin will cost him most dear, at the coming of his Lord, if not repent of. We find this exemplified in debauched Felix, Act. 24.25. 
Act. 24.25.  And as he reasoned of righteousness, temperance, and judgement to come, Felix trembled. What made 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 all 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 man's wife as his own. Now Paul having reasoned of righteousness and temperance virtues opposite to Felix's darling lusts; and withal described to the life judgement 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 will call me to an account for mine Injustice and Intemperance? Oh! what shall I do then, when that day comes? What a miserable wretch am I, to prefer these base lusts, before mine immortal soul? Thus the ubery apprehension of a judgement 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 all 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' hand-writing on the wall, fill their Consciences with horror? What an Hell is it to them, amidst their sensual Heaven, to think that the Judge standeth at the door? Believe it, sirs, a serious looking for the coming of the day of God, will 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: Will this sensual life last for ever? Will not the judge ere long come, and call me to an account, for all mine evil deeds? And will not then my flesh-pleasing delights end in soul-tormenting dolours? Can I make my party good against the Almighty, or bear the wrath of the Lamb? I say, such thoughts as these, would make the securest heart ache and tremble.  
3. Serious thoughts of the second coming of Christ to judgement, have a great Influence on irregenerate men, in order to a serious inquiry into the means and ways, how they may escape out of their miserable condition. Alas! were secure sinners but throughly convinced, and persuaded of Christ's second coming to judgement, how inquisitive would they be into all means, by which they might be enabled, to appear with boldness 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 all their wicked works? No surely. But oh! this is the bloody soul-destroying principle, which ruins so many millions of souls, walking securely in their own lusts, they say, with those profane scoffers, 2 Pet. 3.4. where is the promise of his coming? Ah! had the sensual sinner but a real, and full expectation of his approaching Judge, how serious and affectionate would he be, in his inquiries after, and into the means of salvation? Was not this Doctrine of Christ's second coming to judgement, 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 shall we do? What's the matter? why do they cry out thus, what shall we do? why, they were pricked in their heart: Their Consciences were pricked and inflamed with a sense of divine wrath. But how comes this to pass? What is it that stings and galls their consciences? 'Twas, when they heard this: i. e. Peter's precedent Sermon, touching Christ's Crucifixion, Resurrection, Exaltation, and second coming to judgement. 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 all the house of Israel know assuredly, that God hath made the same Jesus, whom ye have crucified both Lord and Christ. As if he had said: Assure yourselves, ye are those foes, v. 35. whom, if you continue such, the Lord will make his footstool. There is a black day coming when this Son of God, whom ye have Crucified, shall call you to an account for all your bloody designs, and Actions, against his Royal person, crown, and dignity: 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 all] they were pricked in their heart, and said— what shall 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 will he ere long come to judge us, for all our desloyaltie and treason against him? Shall all his foes then become his footstool? Oh! then, for the Lords sake, tell us, sirs, what we shall do, to be saved in that great day? We will stick at no means, under Heaven, for the saving of our souls. Thus, being deeply convinced of Christ's Exaltation, and second coming to judge the World, the first inquiry they make is, what shall we do to be saved? And without all peradventure, the expectation of Christ's coming to judge the world was a main foundation, and principle of the Jailor's inquiry, Act. 16.30. SIrs, what must I do to be saved? The coming or the day of God will 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 men's Consciences, by lively convictions of his approaching judgement, how soon doth the stoutest sinner tremble, and seek out for refuge. Thus when Christ pleads his Controversy with Israel, and threatens impendent judgement, Mic. 6.1— 5. presently they fall upon their Inquiries, though but legal, v. 6. wherewith shall I come before the Lord, and how myself before the high God, & c? What more natural to an awakened conscience, apprehensive of present or approaching 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 shall find, that the great Argument, and Instrument, which the Apostles used to turn men from sin, was the powerful preaching of the second coming of Christ to judgement. 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 God ninked at; but now commandeth all 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 will judge the world in righteousness, by that man, whom he hath ordained, etc. So that here lay the force and strength of his exhortation, even in the coming of our Lord to Judge the World. It's true, many of these proud Athenian wits were not at all 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 Christ's second coming to judgement would not prevail with them, to humble, and turn them from sin, nothing would, in an ordinary way. What more estectual for the kill of sin than fiducial sights of our coming Lord? when the eye of the mind is fixed on the approach of the great Judge, how is the Bend of the will 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 will they maintain, who live in the daily expectation of their approaching Lord?  
5. Serious expectations of the coming of our Lord have, when sanctified by the Spirit of Grace, no small Influence, not only for the aversion of the heart from sin, but also for the Conversion of it to God. Heart-affecting views of our approaching Lord, are, when animated by the spirit of God, a sovereign 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 shall come, from the presence of the Lord. The force of Peter's exhortation, whereby he presseth them to turn from sin unto God, lies in this, That their sins might be blotted out, when the times of refreshing shall come, from the presence of the Lord. 
Afacie Domini] h. c. coram Domino, jam in majestate sua apparent, & credentes Glorificant●. Glass. Gram.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is rendered by some, before the Lord, i. e. at his second coming, when he shall, in all his glory and Majesty, sit on his Throne of judgement, and absolve all Believers. Oh! what a refreshment will 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 turn sinners from sin to God, is a premonition touching Christ's second coming to judgement. Thus also to the Corinthians, he tells them, 
2 Cor. 5.10, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homines ad fidem adduci●us. Beza.  2 Cor. 5.10. That we must all appear before the judgement seat of Christ, etc. and thence concludes, v. 11. knowing therefore the terror of the Lord we persuade men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we draw men to faith in God. As if he had said: Oh! what a dreadful terrible day will that be? How will 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 informs 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 fix on their souls a deep conviction, and impression of Christ's second coming to judgement. And verily Sirs, were this great fundamental principle more powerfully preached, and deeply impressed on men's Consciences, we might expect many more Converts, than now we find: Of such sovereign influence is it to turn men to God.  
6. Serious lively thoughts of Christ's second coming has oft a powerful Influence, for the restraining the lusts and reforming the lives, even of such as are not throughly converted, or turned to God. Alas! how many awakened sinners, are hereby brought to a great degree of partial Reformation? What made politic Herod hear John Baprist gladly, and do many things he prescribed, but fears of this great day? Was not this also that, which made Agrippa an Almost-Christian, Act. 26.28? It's a wonder to think, what a change this has made on many Awakened Consciences. What a form of Godliness have many hypocrites attained unto? What a seeming exact conformity to the letter of the Law, have they given? How many, not only outward acts of sin, but also inward Lusts have been for a time, not only suspended, but in part quenched. What pretensions 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 outrageous violences, which otherwise they would commit? Alas! were it not that this principle of Christ's coming to judgement were, more or less, impressed on men's Consciences, how soon would the wicked world be all in flames and bloody tumults? How impossible would it be for a Saint to live without great hazards in any human society, where wicked men prevail? At what an inconceivable degree of rage and malice would the spirits of unreasonable men swell, and vent themselves against the people of God, had they not some common notions, and Impressions of this great day of judgement? So that its evident much of the power and force of restraining Grace, on the wicked world, proceeds from this principle deeply fixed on men's Consciences. And therefore the last refuge the Church has to curb and restrain licentious professors is a Maranatha, 
1 Cor. 16.22.  1 Cor. 16.22. which is a Syriac word, and signify, our Lord cometh. This, they say, was the form of the extreme and highest excommunication, as we find it expressed Judas 14. the Lord cometh, etc. The Jews were wont to begin their grand and highest excommunication, with these first words of enoch's Prophecy, The Lord cometh; whereby they did bind over the person excommunicated to this Grand Assize. In allusion whereto the Apostle here pronounceth all Christian professors, who love not our Lord, accursed till he come. Thus the Church, despairing of such a man's salvation, delivers him up, to the coming of the day of God. So that if any means under Heaven will restrain professors from Apostasy, a maranatha will: If this will not lie a restraint on men's lusts, what will, or may? What an hell of sin and wickedness should we have above ground, could men but stifle and smother all thoughts of Christ's second coming to judgement?   

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 Godliness?  
2. HAving explicated, what powerful Influence the serious expectation of the day of God has on sinners, we now proceed to show how efficacious its Influence on Saints is. And this indeed seems mainly intended in our text: For, albeit the serious thoughts of this great day may, when set home by the Spirit of Grace, be of great use to convince, and convert some, as also to restrain others, from many exorbitent courses; yet it's evident, that secure sinners do what they can to banish all such serious thoughts from their hearts. Oh! what a torment, yea hell is it to wicked men to lie under serious thoughts of this great day? It is the Saint only that hath either capacity, or will 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 all holy Conversation and Godliness? Oh! what miserable creatures were the Saints, should not Christ come again to judge the world? How much then doth it concern them to eye this great day? And what a forcible influence hath such thoughts on their hearts and lives? O! how many, and rich promises 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 Christianity, that has a more sovereign 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 return? How comes it to pass that some Christians are so eminent in faith, so diligent in duty, so vigilant against Tentation, so warm and affectionate under ordinances, so faithful in service, so meek and patiented in sufferings, so fixed and constant in communion with God, and so shining in all manner of holy conversation and Godliness, 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 all manner of holy conversation, and Godliness 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 Godliness? What singular frames of Godliness should ye be ambitious of? at what a strange rate of holy conversation ought ye to live? Thence it follows, in all holy conversation, and Godliness: or according to the original, in all holy conversations, and Godlinesses: which is an Hebraisme, and imports all 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 all kinds and degrees of holy conversation, and Godliness?  
But to discourse more distinctly, and fully on this head, I shall 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 all manner of Godlinesses? 2 Q. What Influence it has on all manner of holy conversations?  
1 Q. What Influence the serious looking for, and hastening to the coming of the day of God, has on all manner of Godlinesses? By Godliness here, as was intimated in the explication of this text, we understand the duties of the first table, which refer immediately unto God: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Phavorin.  For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as we proved. So among the Platonists, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Godliness is defined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Righteousness towards the Gods. Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Godly man is, among the Grecians, one that estimeth, loves, honours, serves, worships, obeys, and is a friend of God, etc.  
1. One great and fundamental part of Godliness consists in an high estime of God, and the things of God. Thus in the Platonic definitions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Godliness is defined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a voluntary and honourable 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 Godliness consists in the high estimation of God? What is Religion and worship, but to acknowledge, 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 Christ's 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 will 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 will loge in our highest estime. Ay, but might the Disciples reply, what course may we take to gain such an high estime of God? That follows, v. 35, 36. Let your loins be girded about, and your lights burning; and ye yourselves like unto men, that wait for their Lord, etc. As if he had said: Would ye indeed make God your treasure? are you desirous to loge him in your choicest estime? O! then let your eye be fixed on my return to judgement: 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 proceeds 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 men's estime of God, something below God? do not the most of men estime the poor nothings of time, more highly than the rich allthings of God? and why, but because they look not for the coming of their Lord? whereas, he that daily looks up and waits for the coming of his Lord, hath such great thoughts of God, that allthings below God seem but shadows to him: Yea, he will estime and honour the reproaches of Christ, mor than all the glories of this world. Thus it was with Moses, 
Heb. 11.26.  Heb. 11.26. Estiming the reproach of Christ greater riches, than the treasures in Egypt. Here is a Godly man indeed; one that had so noble and generous estime of Christ, that he counts the worst things of Christ, better than the best things of the world: How much then did he admire the infinite grandeurs and Glories of Christ? But what was it that made Moses thus to estime the Reproaches of Christ, more honourable than the Honours of Pharaohs Court? That follows: For he had respect to the recompense 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 recompense he should then receive, and this wrought up his heart to this high estime of the reproach of Christ. As the Glory of the Sun, when it breaketh forth in its meridian light, swallows up, not only darkness, but lesser lights also; so the glory of Christ's second coming, darted on an eye of faith, swallows up all the dark reproaches of Christ's Cross, with all the lesser glories of this world; and so works up the soul to high admiration, and estime of God, and the things of God.  
2. Another fundamental part of Godliness consists in love to God, and things Divine. Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Godly man is styled by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of God. And what more sovereign 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 approaching Lord? Thus Judas 21. 
Judas 21.  Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ, to eternal life. The Love of God may be here understood, not only objectively, of God's love to us; but also subjectively, of our love to God. Now what course must they take to keep themselves in the love of God? That immediately follows: looking for the mercy of our Lord Jesus Christ unto eternal life. A spiritual look on the love and mercy of our Lord, which shall be reveled at his second coming, is most efficacious to keep the soul in love to God. What is all 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 mercy of our Lord, at his second coming? What more naturally breeds love, than the contemplation of the thing beloved? And do not all our beloved objects lie wrapped up in the mercy 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 return, were it possible that they could gad abroad so much after other lovers, as now they do? No, No: Expectation of Christ's second coming would dash out of countenance all adulterous thoughts, and wanton dalliances with the Idols of time: It would maintain in us pure, virgin, chaste love towards Christ; and that upon this ground, because it knows, that all those that love not our Lord Jesus, lie under the most dreadful curse that ever was. Thus 1 Cor. 16.22. 
1 Cor. 16.22.  If any man love not the Lord Jesus Christ let him be Anathema Maranatha, i. e. let him be accursed till 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 enoch's prophesic, so famous among them, and mentioned Judas 14, 15. The Lord cometh. And the Apostles sense seems this; That whosoever loves not our Lord Jesus Christ, shall be obnoxious to all the Plagues and Misery 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 all that love not our Lord under a Maranatha? must they indeed remain accursed, till our Lord come, and thence for ever? O! then, farewel all other lovers: what dost thou mean, O my soul, by entertaining beloved Idols: is not the judge at the door? Must I not give an account for all adulterous glances on this alluring world? The soul that always eyes the coming of his Lord carries his picture in its bosom, & thence is daily inflamed with love to him, as lovers are wont.  
3. Believing views of Christ's second coming work in the soul an holy fear of God, which is another main branch of Godliness. So in the old Testament, the whole of Godliness and divine worship is oft expressed by fear. And its certain, nothing breeds a more reverential fear and awe of God, than deep lively expectations of the second coming of our Lord. This seems contained in our Lord's exhortation, Mat. 10.28. And fear not them, which kill the body, but are not able to kill the soul: but rather fear him, who is able to destroy both body and soul in hell. As if he had said: Alas! what mean you by being so solicitous and fearful about your present life? aught you not rather to fear your Lord, who, at his second coming, will destroy both body and soul of wicked men? This also seems to be the import of Paul's 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 judgement 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 work in Believers? Were it possible that men could be so regardless and fearless 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 Sovereign influence for the calling off our hearts, from all inordinate regard to, and love of this present world. And oh! how much of the power of Godliness consists herein? Doth not a principal part of the divine life consist in our spiritual death unto, and alienation from this dirty world? may we count him a Godly man, who is drowned head and ears in the cares and concerns of this life? Surely, true piety brings a man to a general privation of the goods he doth possess, that so Christ may be all in al. He is the true Godly man, who, amidst all 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 all his glory, darken the glory of this fading world, and deaden the heart unto it? What more effectual to draw off the heart from this lower world, than our daily 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, will contemn all the shadows of this lower world: Such as are much taken up in the contemplation of that coming world, will 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.  Seeing then that all these things shall be dissolved, what manner of persons ought ye to be, etc. As if he had said: will our Lord indeed ere long come to judge the world? and shall all the beauty, Glory, and excellence of this sensible world be involved in that universal conflagration? aught we not then to have our hearts crucified to all 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, think ye, be at any great charge to adorn or beautify his house; or lay up his choicest treasures and goods therein? Would he not rather entertain himself daily with thoughts of removing elsewhere? Just such is our case: are we not assured, that ere long this visible world will be in flames about our ears? aught we not then to call off our Affections from it, and look out for a City 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 promise, as in a strange Country, dwelling in tabernacles, with Isaac and Jacob, the heirs with him of the same promise. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut illi quorun vitè vagas plaustra trabuat donos. Grot.  In tabernacles, or movable houses; such as had no firm foundation, but were drawn on wheels, here or there, as the owners pleased. But why did Abraham, Isaac, and Jacob dwell in tabernacles? had they not a promise of, and thence a right unto Canaan where they dwelled? And might they not, by virtue of this promise, and right granted, have built houses, and remained there, as those whose posterity were to possess the same? Yes: but yet they chose rather to dwell 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 City, which hath foundations, whose builder and maker is God. He dwelled in Tabernacles that had no foundation, because he looked for a City which hath foundations, whose maker and builder is God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies an Architect, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Builder. No City would please Abraham, but such as was both invented, and builded by God. He had a promise of Canaan, but that would not satisfy his Spirit; he still dwells in tabernacles: nothing would content him, but a City 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 sojourn in the terrestrial Canaan, promised to him and his seed, as in a strange Country: He looked for a City that hath foundations, and that made him dwell in tabernacles, without foundation, even in the promised land, where he had right to build. For they that possess 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 Country 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, etc. i.e. that amidst all 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 promise and grant of this whole world, as he did of Canaan to Abraham, we ought still to use it as he did Canaan, looking upon ourselves as strangers, and pilgrims, because we look for a City that hath foundations, whose builder, and maker is God. Alas! to expect happiness in the creature, what is it but to search for the fountain in the stream? Surely, he that daily expects the coming of his Lord, will not expect much from, or delight much in lower goods. Such thoughts ungod this world, and unmasque all its Idols.  
5. Another essential part of Godliness. consisteth in the mortification of sin. The life of Godliness lies much in the death of sin: When Lust is in its vigour and force, Godliness is in its consumtion and decay: The power of lust may consist with the form of Godliness, 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 Godliness will soon whither and languish: starve lust and you nourish piety. 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 Antipathy should ye have against sin? How ought ye to keep your hearts at the greatest distance that may be from sin? What a violent Bend against sin should your hearts be principled with? And why? because you look for the coming of the day of God. Oh! what a Sovereign Influence has the serious expectation of that great day, for the carrying on the work of mortification? And how so? because the Saints are then to appear with Christ, and therefore aught to be holy, as he is holy. Thus Paul argues, 
Col. 3.4.  Colos. 3.4. When Christ, who is our life, shall appear, then shall ye also appear with him in glory. What consequence doth he draw thence? v. 5. Mortify therefore your members, which are upon the Earth, Fornication, etc. As if he had said: Will not Christ, who is your life, ere long appear? and must you not then appear with him in glory? and how is it possible you should appear with him in glory, unless you be like him? Can there be any Communion betwixt light and darkness, God and Belial? aught ye not then to bid farewell to all 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 shall appear, we shall be like him: for we shall see him, as he is. This is an infallible argument that we shall be like him, because we shall see him as he is: For none but the pure in heart shall 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 unless we be like unto him? Oh! what a binding argument is this to every man, that hath this hope in him, to purify himself, as he is pure? why, saith such a soul, must I indeed appear with my Lord, and be like unto him, if ever I hope to enjoy him? O! what mean I then to let mine heart swarm with such noisome lusts? What dost thou mean, O my soul, by giving entertainment to such vain filthy thoughts? Is this suitable to thy principles, to harbour, and nourish corrupt Affections, which thirst after the heartblood of thy Lord? Fie upon it! how comes it to pass, that such venomous Snakes, and Serpents loge in thee? Is not my Lord at the door? 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 Idol-lust in thine heart? So forcible are the serious expectations of our coming Lord, to stab and let out the heartblood of sin.  
6. Another part of Godliness 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 matter from those whom he temts, or some circumstance which environs them. Yea, how oft doth Satan's tentation take its rise and occasion from that, which is materially agreeable to the will of God? As winds that enter in by little crannies, are usually most dangerous; so Satan's tentations, that enter in by small occasions. Oh! how many great Acts of sin have followed on small tentations? what a secret Intelligence hath Satan with the soul by tentations? But now serious thoughts of the coming of our Lord have a forcible efficace, to dash out of countenance all tentations. For every tentation hath its force and taking power from the seeming goodness thereof: take off its mask, and it soon loseth its force. And what more effectual to take off the seeming goodness of any tentation, than lively expectations of our Lords approach? The wise man tells us, Prov. 14.27. The fear of the Lord is a fountain of life, to departed 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 all 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 judgement seat? O, then, away tentation, away! farewell all eye-pleasing delights, farewel! Adieu all ye Bastard Gods, adieu! all your sweet odours are but soul-ensnaring deceits: all your flesh-pleasing delices are salted with the curse of Heaven: your seeming felicities are but real miseries: I own no suit or service to you: no love, no confidence, no friendship: I must not; I dare not, I cannot entertain longer correspondence with you. Lo, my Lord! he standeth at the door: I wait for him every moment. Behold! he comes; he comes; he will 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 armour of God, that ye may be able to withstand in the evil day: and having done all to stand. There is no part of this spiritual Armour 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 shall be able to quench all the fiery darts of the wicked, its strength, but from our approaching Lord? So that if you would be able to withstand in the evil day of tentation, and after all assaults to stand, as conquerors, you must ever keep in your eye the coming of the day of God. This shield of faith will quench all the ficry, or poisoned darts of Satan. O! how triumphant is the cross of Christ, in the hearts of believers, over Satan and all his flesh-pleasing tentations, so long as they have their eyes fixed on the approaches of their Lord? What more efficacious to blunt the edge and point of tentation, than such contemplations of that glorious day?  
7. Fiducial expectation of the coming of our Lord, has a sovereign influence on Sincerity, which is a vital part of Godliness. Indeed the life of Godliness springeth from the spirit of sincerity: and thence, according to the measure of our sincerity, such will be the measure of our Godliness. Sincerity 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 intends, what he pretends to be; that is loyal to God in Affection, as well as in expression; that not only assents to Christ in judgement, but also consentes to him in heart; that makes use of the blood of Christ, not only to heal a wounded Conscience, but also to kill lust in the heart; finally who is never satisfied 'til he arrive to such a plenitude, or Bend of will towards God, as all hypocrites come short of. This is the Godly man the Scripture describeth. And, oh! What a prevalent Influence hath the serious expectation of Christ's second coming on this piece of Godliness? 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 shall be a resurrection of the dead, both of the just, and unjust. As if he had said: For my part, if you will have the sum of my faith and hope it is this: I believe, and wait for the coming of the Son of God to judgement. And what doth he collect hence? v. 16. And herein do I exercise myself, 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 all 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 chief consist? Surely in that character of Zacharie and Elizabeth, Luke 1.6. And they were both righteous before God, walking in all the commandments, and ordinances of the Lord blameless. 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 work was to have a conscience void of offence, or to appear righteous before God: i. e. to be found sincere, and blameless 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 term, but also as a motive, and inducement, to provoke men unto sincerity. To think, that we must all ere long appear before the judgement seat of Christ, in our own colours, nakedly, as we are; that there will 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 hypocrisy? Oh! how will all men's borrowed colours and paint be then melted away? What a number of painted vizards, and disguised masks of false hearts will then be cast into the fire? Paul tells us, 1 Cor. 3.13. The fire shall try every man's work of what sort it is. And surely the lively fore-thoughts of that fiery trial would be of mighty use to make us sincere.  
8. Spiritual raised expectations of the coming of our Lord has an efficacious influence on heart-establishment in Grace. The more established our hearts are in Grace, the more Godly we are. 
Plato. Protag fol. 339. & Arist. Eth. l. 1. c. 11.  The blind Philosophers could tell us, that a man truly Godly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a quadrate or foursquare man: cast him which way you will, he still finds a bottom. And it is most certain, that so far as we are Godly, so far we are stable. God is the most stable and  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  it will be. True Godliness 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 Godliness. This was Reubens case, Gen. 49.4. Unstable as water, thou shalt not excel. Inconstant instable spirits, that fluctuate, as the waves of the Sea, have much filth and mud in them. So Esa. 57.20. But the wicked are like the troubled Sea, when it cannot rest, whose waters cast up mire and dirt. Restless fluctuating spirits always cast up mire and dirt. Firmitude and stability in a Christian course, is the beauty and glory of Godliness: whereas ambulatory movable dispositions are usually a reproach thereto. None so fit to receive Grace from God, to act for God, and to walk with God, as hearts established in Grace: and thence, none so Godly as these. Now daily 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 judgement; 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 rise and fall of Opinions are many instable minds subject unto? Some minds are so inconstant, as that nothing will please them long: they are stable and constant in nothing but Instability and Inconstance: They are indeed a mere Bethaven, an house of vanity, Hos. 4.15. Of such the Apostle speaks Heb. 13.9. Be not carried about with divers and strange doctrines: For it is a good thing the heart be established with Grace, and not with meats. By Grace here we may understand the doctrine of the Gospel, as opposed to the legal ceremonies; which many Judaising Christians too much doted on. Ay, but now how might they get their minds established in the Grace of the Gospel? that he lays down, v. 13, 14. Let us go forth to him without the camp, bearing his reproach. For we have no continuing City, but seek one to come. Oh! saith Paul, would men but go forth and meet their approaching Lord, what an influence would it have to fix their minds, in the Grace of the Gospel? Thus Paul to the Colossians, Col. 1.23. If ye continune in the faith grounded, and settled, 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 sovereign means to keep the heart grounded and settled 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, etc. 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, 
Flavius Illyr'cus & Glassius.  and that not without good probability, render it, concerning the coming, etc. and so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes, denoting the object mater. If we take it in this last sense, than we may give the words this paraphrase: Concerning the coming of our Lord, I beseech you, brothers, 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 fix 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 Christ's coming have a sovereign 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  in every posture; so ought a Godly man to be, in the whole of his Christian race. Our hearts and works are so far Godly, as they answer to God's stability and equality. For Grace infuseth a Strength and Vigour into the soul; whereby our ways are rendered stable and uniform. And, oh! what an efficacious Influence hath the lively view of our Lords coming hereon? There are two main springs of heart-establishment in our Christian race, and both are greatly influenced by serious thoughts of the coming of our Lord. The first great spring of heart-establishment is, the constant keeping a single end in our eye. For he that has a double end in his eye, will also have a double instable motion: 
Jam. 1.8.  So Jam. 1.8. A double minded man is instable in all his ways. Now serious thoughts of our Lords coming keep a single end always 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 chrysostom: What means not uncertainly? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  They say, looking to a certain end, not in vain, etc. 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 Glory then to be reveled, ever in his eye, and that made him stable in his race. Again, another cause of stability in our race is a straight way: This follows on the former: for a straight single end brings a straight single way: and as both greatly conduce to stability; 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 Agony of faith. It's a metaphor from such as contended in running the race, and it implies a continued uninterrupted motion in our Christian race. Thence he adds: 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 expressed Phil. 3.13. by reaching forth unto those things which are before. Thus Paul exhorts Timothy unto a straight stable course and motion in his Christian race. Ay, but what argument doth he urge to enforce this exhortation? Surely, his main argument is drawn from the coming of our Lord. So v. 13. I give thee charge in the sight of God, who quickeneth allthings, i. e. at the second coming of our Lord, by the resurrection, etc. Again v. 14. That thou keep this commandment, 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 term, but also as a motive of Timothy's keeping this great commandment. Oh! what a powerful influence would this have to keep professors straight and stable in their Christian race, would they but always eye the coming of our Lord, and that Crown of Glory 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 Godliness. And what was it that engaged him hereto, but the expectation of Christ's appearing, v. 8?  
(3.) Lively expectations of Christ's coming is very influential on heart-establishment as to suffering: it establisheth the heart not only in active obedience to Gods Will of precept; but also in passive, as to his will of providence. And herein, indeed, much of Godliness doth consist: For who more Godly than he, whose heart is established in suffering, as well as doing the will of God? and what hath more powerful influence hereon, than fiducial expectations of Christ's second coming? Thus Jam. 5.8. Be ye also patiented, establish 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 sovereign 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 infinity therein. It's a black mark, that men's Grace is not sincere, if they stint or limit themselves as to the measure thereof. Christian's 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. What's the reason why so many professors can do, or suffer so little for God, have so little beauty and glory 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, 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 endeavour after? how heavenly-minded and affectionate towards God; how spiritual, and serious ought ye to be in all your conversation? why so? why; because all these things here below must be dissolved. Ay, but might they object, how may we get to such excellent raisures in Grace? That he adds, 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 Godliness. Alas! how comes it to pass, 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 Godliness? Is not this the true reason, because we come short in our expectations of our Lords second coming? It's true, we seem much higher than the professors of former ages, as to purity of Worship, Doctrine, and Discipline: ay, but are we not much lower than they, as to purity 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 pass, 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 of God? Oh! what an high value would men put on Grace, with a low value on allthings 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 will 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 rumour of the Bridegrooms approach; Mat. 25.8? And what would the man invited to the marriage feast give for a wedding garment of Grace, when he stands at the door and receives a repulse? How would the mercat of Grace rise; and with what industry 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 boldness 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 Godliness doth consist. For, what is Godliness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Piato Protag. 3. sol. 326.  but an Harmony or right Order of heart and life? The poor Philosopher could inform us, that The whole life of man should consist of Harmony and Uniformity: and that all virtue and liberty consists in this harmony of soul and life. Virtue implies a decorum, and good order: and that is ever best, which is most harmonious. All sin is attended with confusion, and disorder; but all Graces have an Amity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stob. ex Polo, Pythag.  and harmony among themselves. Righteousness, saith the Pythagorean, is the Harmony and Peace of the whole soul, like unto the consent of music. And the more harmonious the soul is, the more peace and less trouble it has. For God, who is the Author of peace, dwells 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 Skill of ordering his heart and conversation aright. With such a soul God dwells, and to him he showeth his salvation. So Psal. 50.23. And to him that ordereth his conversation aright, will I show the salvation of God. Now nothing has a more sovereign efficace for the ordering our hearts and lives aright, than deep constant expectations of our Lords approach. O! what an exact order are such men's souls and conversations in, who daily expect the coming of their Lord? how harmonious are their thoughts? how uniform and equal are their Affections? What a sweet consent and exact measure is there in all 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 yourselves like unto men that wait for their Lord, when he will return from the wedding, that when he cometh and knocketh they may open unto him immediately. The girding of the loins, and burning of their lights, with their waiting for the return of their Lord, do all imply a good order of heart and life: and whence springeth all this, but from serious thoughts and expectations of our Lords coming? The Allusion seems to be unto the custom of Servants, who, when they were under expectation of their Lords return, were mighty careful to set allthings in order, and preparation for him. Lively thoughts of Christ's coming preserve the soul in its due order, by making Eternity near. If we have tidings, that a person of great quality is coming to visit us, how are allthings 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 approach of the Lord of Glory, how studious and exact is it in setting all its thoughts, Affections, motions, and ways in order? what a sweet Uniformity and agreement will there be in its thoughts? how regular, and consonant will its affections be? what a beautiful Decorum will there be in its Actions and motions? This is evident in persons on their deathbed, who having lively views of Eternity, and their near approach thereto, are most careful to set allthings in order. Thence 2 Kings 20.1. When Hezekiah was sick unto death, Esaias, by God's appointment, bids him set his house in order, for he should die. Indeed, it is natural and most common for Christians, at the approach of death, to set allthings, both of soul and estate in order: and why? because than they have deep apprehensions of the near approach of their Lord. So that had we, as we ought to have, such lively views of our Lords coming at all times, what an admirable order, harmony, and consent would there be in our hearts, and conversations?  
11. Heart-affecting views of our Lords coming have a prevalent Influence on Christian Vigilance or Watchfulness, which is another great piece of Godliness. The Life and power of Godliness is much maintained by a spiritual watching over our hearts and ways. Usually the more or less vigilant we are, the more or less Godly we are. None thrive more in Godliness, than such as are the most curious observers of their own spirits, Inclinations, affections, and conversations, on all 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 common 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 pass, but from putting far off the coming of their Lord: Thus it is with the ten Virgins, as well wise as foolish, 
Mat. 25.5.  Mat. 25.5. while the bridegroom tarried, they all slumbered and slept. This refers to these last days of the world, in which our Lord premonisheth us, that the great sin of professors would be spiritual slumber, and security, arising from the bridegrooms tarrying, i. e. their not apprehending the nearness of his approach. Whence it follows, by natural consequence, that the more clearly and fully we apprehend the Bridegrooms approach, and the nearness thereof, the more vigilant and watchful we shall be. There are two main parts of Christian vigilance: (1.) To watch against sin and Tentation. (2.) To watch unto duty. Now both of these are greatly promoted by lively expectations of our Lords approach. (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 yourselves 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 all 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 all Christians unto Christian vigilance against Tentation. What is the reason that many professors are so soon overcome by small 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 exceeding powerful, to keep the soul vigilant and watchful as to duty. Continual vigilance over the work God calls us to, is a great mark of Godliness. He is a Godly man indeed, who watcheth all occasions of doing good, and of being faithful in every relation, and service God calls him unto. And what greater incentive or argument have we to excite us hereto, than daily expectations of our Lords approach. 
Mat. 24.44— 46.  Having exhorted them, and us to watch v. 42, 43. he adds v. 44. Therefore be ye also ready: for in such an hour as you think not, the Son of man cometh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For this cause, i. e. because your Lord cometh as a thief in the night, therefore watch all opportunities of being found in ways of duty. 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 form of speech, to show how rare, and excellent such faithful and prudent servants were. Thence he concludes, v. 46. Blessed is that servant, whom his Lord, when he cometh, shall find so doing. As if he had said: He is a faithful and blessed servant indeed, who thus watcheth all opportunities of service: Now all this is but the effect of serious expectations of Christ's second coming.  
12. Daily and fiducial expectations of Christ's second coming are greatly prevalent, to wind up the Soul to a Life of faith; which is a main spring, and essential part of Godliness. For what is Godliness, but a dissolving or melting the will of man into the will of God? And how is this brought about, but by faith, which bends the human will to a correspondence with, and conformity to the divine will? He is the Godly man indeed, to whom God is allthings, 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 work 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 all animated or spirited by believing views of our Lords approach.  
(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 makes things future present; things invisible visible. And how is it that faith works 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 all those coming glories, which attend and follow that day.  
(2.) Another branch of the life of faith consists in those prelibations, and foretastes of approaching 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 approach? Thus Ephes. 1.13. In whom also after that ye believed, ye were sealed with the holy spirit of promise. 14. Which is the earnest of our inheritance, until the redemption of the purchased possession. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Dum in libertatem vindicemur. Bez.  'til we are brought into a state of complete liberty. The believing views of our Lords approach 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 approaching 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 Lords approach? So Rom. 8.23. 
Rom. 8.23.  And not only they, but ourselves also, which have the first fruits of the-Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the redemption of our body. Look as the Israelites in the Wilderness, having tasted off the clusters of Canaan, longed after the full possession of that goodly land: O! say they, when shall 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 body 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 body, 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 will of God in allthings. Herein also much of the life and power of Godliness doth consist. And what more powerful to breed such a resignation to the will of God, than lively expectations of our coming Lord? O! how gladly would such have Christ to dispose of all their affairs? What content can they take in every condition God calls them unto? If they meet with a dark providence, how much do they persuade their hearts quietly to submit to the Divine will therein? Whence proceed all our clamours, and murmurs against the Divine will, but from some defect or neglect in waiting for Christ's coming? O! how patiented and meek will such be, who continually expect their Lords approach? So Jam. 5.7. Be patiented 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 will of God. v. 8. Be ye also patiented, establish your hearts for the coming of the Lord draweth nigh.  
(5.) Again, the life of faith consists much in the Art and Mystery of bearing the Cross; which is much improved by serious thoughts of our Lords near Approach. Lively expectations of Christ's second coming take out the sting and poison of every Cross, and infuse a medicinal virtue into it. O! how is the black cross made beautiful; the heavy cross made easy and leight; the sour bitter cross made sweet by spiritual sights of our Lords approach? Thus Act. 5.41. 
Act. 5.41.  And they departed from the presence of the council rejoicing, that they were coun●●● worthy to suffer shame for his name. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they were honoured with dishonour, or reproaches for his name. Here is a figure, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acute solely, whereby things contrary are acutely and wisely conjoined. They count their dishonours and Disgraces for the name of Christ great marquess of honour and grace: and why? because they measured all by the coming of the day of God. What more sovereign cordial can there be, to revive the drooping despondent spirits of troubled Saints, than saving heart-affecting views of their Lords approach? And there is good reason for it; because then the troubled Saint shall be freed from all his pressing fears, burdens, tentations, and sins. This was the ground of the Apostles consolation to the afflicted Thessalonians, who lived under the cross all 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 all 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 troubled rest with us, when the Lord Jesus shall be reveled from Heaven, with his mighty Angels. He still 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 all conditions and duties, either of active or passive obedience; wherein also much of the life and power of Godliness 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 approach? How powerfully is the soul drawn to depend on Christ for all Grace, by a spiritual view of his glorious appearance? who more dependent on Christ, than such, who live daily in the expectation of his return? A believing soul, that has a spiritual constant regard to the coming of his Lord, sees all fullness of Grace in him, and all 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 pass, that proud man affecteth to be self-sufficient, as God, but because he considers not the exact judgement, which will follow on the coming of our Lord? He that eyeth that great day, seethe a necessity of putting all his stock and treasure in Christ's 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, etc.  
(7.) The last part of the life of faith is patiently to wait for the reward of all our services, and sufferings. And is not this also greatly promoted by spiritual expectations of our Lords approach? (1.) This as to service is evident from Heb. 10.35. Cast not away therefore your confidence, which hath great recompense of reward. 36. For ye have need of patience, that after ye have done the will of God, ye might receive the promise, i. e. the thing promised. Now what argument doth the Author use to excite them unto a fiducial waiting for the recompense of reward? That follows v. 37. For yet a little while, and he that shall come, will come, and will not tarry. Here lies the force of his exhortation, even in the speedy return of our lord (2.) So also as to sufferings, what made Moses so patiently to wait for the recompense of reward; but his seeing him who is invisible, Heb. 11.26, 27? i. e. Our Lord, who will 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 Godliness. The more Assurance Saints have, the more Godly usually they are: For the sense of God's love to them is mostessicacious, to draw 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 duty: 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 Godliness. And O! what a sovereign Influence has raised expectations of our Lords approach on Assurance? Such thoughts have a twofold Influence on Assurance.  
(1.) By way of motive, as they press, and provoke the heart to labour after assurance. I no way doubt, sirs, but were our hearts possessed with daily and fresh apprehensions of Christ's second coming to judgement, we could not content ourselves in such doubtful peradventures about our state, as now we take up with. A soul that lies under deep expectations of Christ's second coming, will thus reason in himself: What! will my Lord ere long come to judgement? and must I then appear before him in my native colours? Oh! what may I do then, to be assured of an interest in his favour? what more effectual to put men upon heart-examination, than such a constant minding of our Lords approach to judgement? Thus Paul, 1 Cor. 3.13. tells us, that every man's work, shall be tried by fire, in that day, which is a strong argument to put us on the examination of our heart and works, in order to assurance.  
(2.) Actual fixed thoughts of Christ's coming have a great Influence on Assurance by way of real evidence: They are not only a motive, but substantial ground to bottom assurance on: what better note or sign of the sincerity of thy Grace can there be, than a fiducial cheerful looking for, and hastening to the coming of the day of God? Be sure, an hypocrite fears nothing more: nothing strikes a greater damp on his spirit, than the apprehensions of Christ's second coming, because then all his rottenness, and hypocrisy shall 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 judgement. Yea, this is a sign not only of sincerity, but also of an eminence in Grace, and therefore a substantial evidence, and bottom 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 glossary interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Godly man, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophiles, a friend of God. And indeed the Scripture seemeth to place much of the spirit, and power of Godliness in friendship with God. For look as friendship bends itself to serve, please, and conform unto its friend; so Godliness to serve, please, and conform unto God. Now what more effectual to maintain and improve friendship with God in Christ, than lively expectations of our Lords approach? (1.) One part of friendship consisteth in Ressemblance of, and conformity unto our friend: when men's principles, dispositions, ends, humours, 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 will such be to have one and the same Mind, Will, Affection, and Conversation with Christ? Paul was one of the best friends Christ ever had on earth: and wherein lay his friendship chief, but in conformity to the death and life of Christ? 
2 Cor. 4.10, 11.  2 Cor. 4.10, 11. Always bearing about in the body, the dying of the Lord Jesus, that the life also of Jesus might be manifest in our body, etc. Paul was couformable as well 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 measure. Christ was his great exemplar, both in regard of active and passive obedience: Christ's 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 conformity unto Christ, but serious thoughts of his second coming? So John tells us, 1 Joh. 3.2, 3. that every one, who hath hopes of being found at last day a friend of Christ, purifieth himself as he is pure. And Paul informs us, Tit. 2.11, 12. That the Grace of God teacheth us, that denying ungodliness 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 adds the ground of all, v. 13. Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ.  
(2.) Another part of friendship with Christ consists in an holy Ambition to please him. A true friend makes it his business to please and content his friend: so Believers to please Christ. And herein much of the Spirit of Godliness doth consist. What is all piety but a studious emulation, and endeavour to please God? Hence among the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Godly man was one that had a care to please the Gods. Such also they styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, Judas 14. Such a Courtlike ambition had Paul to please Christ, 
2 Cor. 5.9.  2 Cor. 5.9. Wherefore we labour, that whether present or absent we may be accepted of him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wherefore, i e. because we have this Confidence and desire of being present with our Lord, who is our best friend, therefore we labour; 
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 adds, v. 10. For we must all appear before the judgement seat of Christ. Oh! what a prevalent argument was this, to work up Paul's spirit to an holy emulation of pleasing Christ? Thus also Peter, in the words following our text, 2 Pet. 3.14. wherefore, beloved, seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot and blameless. 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 all manner of gracious qualities, for the pleasing of Christ their friend.  
(3.) Another part of Godly friendship with Christ consists in importunate desires, and endeavours to serve him. It's a great saying of a serious Jansenist, S. Cyran: One of the most principal rules for solid devotion is, that we let not pass the least occasion for serving God. If there be any vacuum, or emty space in our lives, the Devil will be sure to fill 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 daily 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, occupy ' till I come. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, employ all your thoughts, vigour, and activity in my service: and why? till 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 Christ's coming, will 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 return? So 1 Thes. 2.19. For what is our hope, our joy, our crown of rejoicing? 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 all his labours. Such thoughts make us do much in a little time for Christ.  
(4.) Lastly a main part of our friendship with Christ consists in an affectionate complacential remembrance of him in his absence: and doth not the formal spirit hereof consist in looking for, and hastening to the coming of the day of God? Are not they most mindful of him, who daily expect his second coming? Was not this one main intent of our Lord, in the Institution of his last supper, that we might thereby keep alive the memorial of him? 
1 Cor. 11.25, 26.  Thus 1 Cor. 11.25. This do ye as oft as ye drink 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 drink this cup, ye do show 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 Christ's return give a fresh lustre, and sweetness to all love-tokens.  
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 Godliness doth consist. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in its primary notion, signifies one that Worship's God aright, and so it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus, according to the Platonist, Godliness is a faculty of worshipping God: and so the Stoics said, That Godliness was a Science of Worship due to the Gods. Whence a Godly man was, among the Grecians, one that ministered unto, or worshipped God. And indeed, that a main fundamental part of Godliness consisteth in the sanctifying God's name in Worship is most evident; because all pretenders to Godliness do mostly concern themselves about matters 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 Godliness consisteth therein. Now nothing hath a greater influence on the sanctifying God's name in worship, than serious expectations of our Lords second coming.  
(1.) We sanctify God's name in Worship, when we abase ourselves, and advance his name therein. All eminence is worshipped by an humble reverence and submission. Hence humble spirits are ever the fittest subjects for devotion. Now none raise God higher in their hearts, and depress 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 sanctify God's 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 tells 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 Christ's: 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 reverend and high estime have such of God, when they draw nigh to him? How do they adore the Grandeurs of God? (3.) Moreover they sanctify 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 custom 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. It's the manner of the Scripture, under one single Gesture or Act, to signify 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 approach? (4.) Lastly they sanctify the name of God in Ordinances and Worship, who are unsatisfied till they have acquired the gain and benefit of Ordinances. In all 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, than such as daily look for and hasten to his second coming. Oh! what a full draught do such drink of the satisfying sweetnesses of Christ in duties? Thus Psal. 22.26. 
Psal. 22 26.  The meek shall eat and be satisfied. By eating here is chief to be understood a feeding on a Crucified Christ. This is evident both from the title, and main subject of the Psalm. 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 applied to Christ, Mat. 27.46, 35, 43. Christ's Crucifixion extends to v. 22. where gins a prophetic triumph over all his sufferings. v. 26. is a solemn 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 custom 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,  believer. Shall eat, i. e. feed on my death and passion, my body and blood; with all the benefits thereof. And be satisfied, i. e. find a satisfying sweetness therein: So far as the thirst of total indigence shall 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 shall praise the Lord that seek him, i. e. seek him in every Ordinance, specially in the Lord's 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 fervour, 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 Christ's second coming has on the sanctifying God's name in Worship, and all the parts thereof.  
16. Serious expectations of our Lords approach have a prevalent Influence on walking with God; which is another great and essential part of Godliness. 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 Godliness is he, that has communion with God, not only in acts of 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 common providences, employments, and enjoyments, such a man may be said to walk with God, and to have attained more than ordinary strains of Godliness. 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 approaching Lord? Oh! how doth the glory of Christ's second appearance, beheld by faith, wind up the soul to high raisures of communion with him in this life? A Soul that ever lives in the believing views of Christ's glorious appearing, sees, hears, smells, tastes, toucheth, and enjoys nothing so much as Christ. How doth such a soul, not only pray, and meditate; but also eat and drink, walk, discourse, live and die in Christ? Is it not his whole business to enjoy Christ? Doth he not make Christ his companion out of duty, as well as in duty? Thus Enoch walked with God. Gen. 5.22. 
Gen. 5.22.  And Enoch walked with God. Which is rendered, Heb. 11.5. By faith he pleased God. How did Enoch walk with, and please God? why surely thus: Enoch, by faith had a clear sight of the coming of our Lord, as it's evident from Jud. 14. And this made him studious, and ambitious to walk with and please God, by all manner of heavenly conversation: he obeyed and followed the various calls 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 Monastery, wherein he found solitude and retirement with God. Fiducial expectations of his approaching Lord, gave him many sublime and sweet meditations, much pure light, and fervent love, many strong desires, and unwearied endeavours 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 approach have a sovereign Influence on communion or walking with God, three ways.  
(1.) By enlarging the heart, and raising it above itself. 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 approach, how doth it amplify, and raise the soul above itself? Is not this one of the noblest dispositions in the new creature? As a Christian in his lowest condition far excels all other men; so when he lies under such believing views of his Lords approach, how much doth he excel himself? Is he not, as it were, in another world? how enlarged are his desires? what elevated hopes has he? how wide and capacious is his whole soul for walking with God? Thus it was with the Spouse, in the Canticles; She was no sooner espoused to Christ, but he goes away, and resides in heaven; and leave, her no other way for the enjoyment of him, but continued expectations, and strong breathe after his return: and oh! how is her soul enlarged hereby in walking with God? So Cant. 8.14. Make haste, or fly away, etc. She had an holy impatience, with Christian submission, under his long absence: So much was her heart enlarged in the expectation of his return. Such enlargement of heart, and communion with God had Paul, from the expectation of Christ's return, Rom. 8.23, 24. We ourselves groan within ourselves, waiting for the Adoption, etc. 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, etc. So John, v. 20. Even so come Lord Jesus. Thus the Primitive Churches had their hearts enlarged in long for the coming of our Lord: and thus they walked with God: seeing they could not enjoy their Lord in person, they would in lively hopes and expectations of his return.  
(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 Schism in our walking with him: If you would keep God close to you, you must keep your hearts close to God. A variable professor, who starteth away from God with every company, is not fit to walk with God. And surely, nothing hath a greater force to keep the heart close to God, than lively views of our Lords return. 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 body is in the world, conversing with variety 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 all our ways. And what more effectual to keep the heart and conversation in heaven, than daily expectations of our Lords approach? 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, City, 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 adds: 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 walk with God is to follow God in all ways of Service, Suffering, and Providence: To observe what work of service, or suffering God calls us to, and to fall in with God in that work. And what doth more effectually engage the heart hereto, than lively expectations of our Lords approach? Oh! how exact is such a soul in observing every motion of God's Spirit and Providence? What workings towards God hath it, agreeable to the workings of God towards the soul? how flexible is it to turn this or that way, accordingly as God turns towards it? Thus Enoch, Noah, and Paul walked with God.  
17. Deep and affectionate expectations of the coming of our Lord have a Sovereign influence on Perseverance in Grace; which is another fundamental part of Godliness. A Godly man, being rooted in the covenant and in Christ, can never fall away finally, and totally. He may fall into sin, but doth not, cannot continue in his falls: He may fall into a fit of slumber, as the Spouse, but his heart waketh. The weakest believer at his lowest ebb 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 truly Godly is ever so. God hath put this divine quality into the nature of Evangelic Grace, beyond that of Adam, that it keeps man's mutable will, in an immutable state of Grace. In other states men come to security by degrees, but in the state of Grace a Godly man hath it at first dash, and that from the Spirits indwelling. Now a main Instrument, which the Spirit useth to keep the Saints in perseverance, is daily expectation of our Lords return. O! what more effectual to keep the heart from secret, as well as open backslidings, than fresh views of our Lords approach? Thus Jud. 21. Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ, unto Eternal life. This also kept Paul tight and constant, in his Christian race, 2 Tim. 4.7, 8. Alas! what is it that makes many carnal professors turn their back on Christ, and plunge their souls in all manner of sensualities, but putting far off the coming of their Lord? This seems to have given occasion unto Peter, of this warm discourse, touching the coming of our Lord, his foreseeing there would arise many lose professors, in these days, who putting far from them the coming of the day of God, would fall into all manner of sensuality and profaneness, as 2 Pet. 3.3, 4. What think you? Would Judas have been so base-minded, as to sell 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 turn 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 all Apostasy, in these last days, secure professors dream not of their Lords approach?   

SECT. 3. What Influence the Expectation of Christ's coming has on an holy Conversation.  
HAving demonstrated, what Influence the daily expectation of our Lords second coming has on Godliness, we now proceed to show, what an efficacious Influence it has on an holy conversation. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand, as was intimated in the explication of the text, all duties of the second table; which have a more particular regard to men, and our manner of Life, or conversation among them. I intent not to discourse on all 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 approach.  
As for the Root of all second-table duties, or holy conversation towards men, it is placed, by our Lord, in Love to our neighbour, Mat. 22.39. And Paul tells us, Rom. 13.10. that Love is the fulfilling of the Law, i. e. so far as it prevails, it fills up every duty, with its proper Form, Spirit, or moral perfection. O! what a seminal, universal root of holy conversation is Love? How much are all inferior duties influenced hereby? and what more efficacious to breed love to men as men, and to Saints as Saints, than daily looking for, and hastening to the coming of the day of God? Thus, 
1 Thes. 3.12, 13.  1 Thes. 3.12. And the Lord make you to increase, and abound in love one towards another, and towards all men, even as we do towards you. Here is required in Saints a twofold love, (1.) One towards another: and (2.) Towards all men. We have a relation to, and therefore aught 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 common love and benefits with all; 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 all men? Surely no other than the expectation of our Lords approach, as v. 13. To the end he may establish your hearts unblameable in holiness, before God, even our father, at the coming of our Lord Jesus Christ, with all 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 all men. O! how will their heart's flame with love each towards other, whose eyes are intent in looking for the coming of our Lord? And there is good reason for it; because than their hearts will 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 all these divisions, but from our division from God? And how comes it to pass, 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 approach dash out of countenance all 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 will 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 approach to the coming of the day of God, the nearer we shall approach each to other, by brotherly love, union, and communion. There is no such way to keep up an holy conversation, as union and communion of Saints: and what more efficacious to preserve union & communion of Saints, than union and communion with our approaching Lord? Neither doth this expectation of our Lords approach work in the Saints love to each other only, but also love to all mankind. Oh! what a diffusive and generous love to the worst of men have such as lie under distinct, and spiritual views of our approaching Lord? So much for the principe and root of all holy conversation, namely Christian love, which is the bond of perfection. I now proceed to some particular branches or parts of this holy conversation, with endeavours 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 blameless course of righteousness: when Christians fill up every Relation, Capacity, Condition, Opportunity, and duty God entrusts them with: when men perform 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 well as their words, are a good Apology for what they profess: 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 approach? This made Paul so conscientious and exact in his conversation towards all men, Act. 24.15. 
Act. 24.15, 16.  And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. Paul here makes an Apology for himself, against the false imputations of the Pharisees; and he bottoms all 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 myself, 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 all conscientious regard towards God and men. This is the life of all piety towards God, the nerves of all common justice towards men, and sobrictie towards ourselves. Thus Tit. 2.12. 
Tit. 2.12, 13.  That we should live soberly, [i.e. in reference to ourselves] righteously, [which refers to others] and godly, [which respecteth God.] And all 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 all men; which is the proper effect of Love. A Christian should be most severe towards himself, but exceeding moderate as to others. Our blessed Lord instructeth us, both by his exemple and precept, that there is not a more evident mark of a generous heroic spirit, than, in all humility 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 shall 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 approach has a very sovereign influence on Christian moderation, is evident from that exhortation of Paul, 
Phil. 4.5.  Philip. 4.5. Let your moderation be known unto all men; the Lord is at hand. Some among the Philippians were, as it seems, from Phil. 3.15. too tenacious, and stiff, as to their own sentiments and opinions: The Philippians were very affectionate Christians, but wanted knowledge and judgement, 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 exceed in intemperate, immoderate zeal. Hence Paul here exhorts them to Moderation, not only towards Christians, but to all 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 judgement, and opinions. It's no small piece of Immoderation, and Intemperance, too commun among many professors, to impose our own private Dogmes and opinions, no way essential, or fundamental to saving faith, as a rule of faith on others. This seems to have been the case of some among the Philippians; whom Paul exhorts to moderation herein, and that from this ground, Phil. 3.15. if in any thing ye be otherwise minded, God shall 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 exceeding meek and passive: It can suffer much injury, 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 approach of their Lord? So Mat. 24.48, 49. But and if that evil servant shall say in his heart, my Lord delayeth his coming; and shall begin to smite his fellow servants, etc. Here you see the cause why the evil servant smiteth his fellow servants, is because he says in his heart, my Lord delayeth his coming. What made the rigorous servant so severe in exacting the hundred pence, due from his fellow servant, but a groundless persuasion, that his Lord would not call him to an account for the ten thousand Talents, Mat. 18.32, & c?  
(3.) Serious thoughts of our Lords approach 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 fall under the blame, and censure of uncharitable severity? Yea, how rigid are some in their censures of other men's 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 severity, 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 will both bring to light the hidden things of darkness, and will make manifest the counsels of the hearts. The Corinthians were broken into many parties, and each party was prone to judge, and censure the different party. Paul here gives check to these censorious humours: and what argument doth he use? surely, no other than the coming of our Lord, and that universal judgement which would ensue thereon.  
(4.) Another piece of Christian moderation consists in freedom from secret Animosities, grudges, and envies against others. Some professors are so intemperate and immoderate in their pretended zeal, 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 breasts against them? And what better remedy can there be against such distempered, immoderate passion, than lively expectation of our Lords approach? Thus Jam. 5.9. Grudge not one against another, 
Jam. 5.  brethren, lest ye be condemned: behold the judge standeth at the door. He had mentioned in the foregoing verse, the drawing nigh of the Lord, and then adds 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 clamour of spirit; which argueth much impatience, albeit it breaketh not forth, by reason of somewhat that may hinder. Some interpret it, Envy not each other; because envy is wont to grudge, or groan at the good of others. It is thought to refer to the story of Cain; to whom God said, when he envied his Brother, Gen. 4.6. Why art thou wroth? i. e. why dost thou grudge, or groan against thy brother? Ay, but what argument doth James bring to kill this viper of invidious groaning, or grudging each against other? that follows: Behold the judge standeth at the door. Oh! what a sovereign Antidote is this, against the venomous root of invidious grudging against others, to think, that the judge standeth at the door? Alas! whence springeth all envy, and grudging, but from this narrow selfish conceit, that another man enjoys the good, that I want, and aught 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 all envy? 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 , 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 approach have an efficacious Influence on Christian Exhortation, and Admonition; which is another main part of an holy Conversation. The love we own to our brethren obligeth us to admonish them of sin, and exhort them to duty. Yea, love to ourselves engageth us to admonish others of their sin. To be either afraid or ashamed of reproving sin is an heinous sin: Not to reprove our brother for sin, is a great piece of cruelty both to him and ourselves, Leu. 19.17. Now daily waiting for the coming of our Lord, is a very forcible motive to provoke men unto the faithful discharge of this duty. Thus Heb. 10.25. ●●ut exhorting one another, and so much the ●●ore as ye see the day approaching. Our Au●●or here brings in the spiritual view of our ●●ords approach, as a strong motive to bind ●●eir hearts unto this so necessary a duty of Christian Exhortation.  
4. Daily expectations of the coming of our ●●ord greatly engage Christians, to be exam●●les and patterns of piety 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 testimony do they ●●ive to the Religion they profess, 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 carry in them not only a Rule, but also an Instance, how practicable the ways of Godliness are. Yea, how do Christian exemples excite and stir up all the powers in the soul, to imitate the same! what 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 agreeable conversation. General precepts are a great way about, in comparison of holy exemples; which have a more curt, and efficacious way of insinuating into men's hearts, and lives. men's 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 approach on an exemplary holy conversation? Who more lively exemples of holy conversation, when 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 holiness. 
1 Thes. 1 6, 7, 8, 9, 10.  So 1 Thes. 1.6, 7, 8. v. 7. he saith, they were exemples to all that believed in Macedonia, and Achaia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Types, Images, Ideas, or grand exemplars. Ay, but what made them such rare exemplars of piety? Surely nothing so much, as their daily waiting for the coming of our Lord; which they had been trained up unto even from their first Conversion, as Paul tells 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 return of their Lord. And, oh! what a powerful influence had this on their holy conversation? What shining and lively patterns were they, unto all 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 approach are of great force to make Christians compassionate and bountiful towards others in want and misery; 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 Aphorism of our Lord; It's 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 call Charity, or Alms, is termed by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justice; to teach us, that relieving others in need, is not a thing arbitrary, but 〈◊〉 debt or piece of justice: and hence the faithful discharge of this so necessary a duty make● Christians to shine exceedingly, in all holy conversation. And what more effectual t● make Christian's compassionate, and large-hearted 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, etc. And I say unto you, make to your selve● friends of the Mammon of unrighteousness, etc. A soul that waits for the coming of hi● Lord, will not let Christ, his Interest, or people want, what he has to give. If Christian● lived under daily, and fresh views of their Lords approach, what effusions of mutu●● Charity and Liberality would there be i● Churches? how large-hearted, and open-harded would Christians be in giving? What 〈◊〉 sympathising would there be with others in misery? But so much for the second Question.    

CHAP. IU. Whence it is, that the looking for, and hastening unto the coming of the Day of God, hath such an efficacious Influence on all sorts of persons, to raise them up, to all manner of holy Conversation and Godliness?  

SECT. 1. What there is in Christ the Object, which renders the looking for his second coming so Influential.  
WE now proceed 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 all sorts of persons, to raise them up, to all manner of holy conversation and Godliness? 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 Christ's coming, which renders our looking for, and hastening to the coming of the day of God so influential on all sorts of persons, to raise them up to all manner of holy conversation, and Godliness?  
1 Q. What there is in Christ, the supreme object, that renders our looking for, and hascening to his second coming, so influential on all sorts of persons, to raise them up to all manner of holy Conversation and Godliness? We shall 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, etc.  
1. If we consider Christ under his general mediatory relation, as to Saints and Sinners, the looking for, and hastening to his second coming must needs be very influential, etc. We shall here only consider Christ's general mediatory 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 all sorts of persons, to raise them up to all manner of holy Conversation and Godliness. That all judgement is committed to Christ, by the Father, is evident, from several prophetic Characters of Christ's coming to judge to the world in the old Testament. So Psal. 96.10. he shall judge the people righteously. The like Psal. 98.9. For he cometh to judge the earth, etc. with variety of other Scriptures, which mention the last judgement. For the understanding of which we have this general rule given by Jackson, and other learned men; That all 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 all 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 allthings, 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 all judgement to the Son. So Act. 10.42. And he commanded us to Preach unto the people, and to testify, 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 shall judge the quick and the dead at his appearing. The like 1 Pet. 4.5. Now all mankind standing in this relation to Christ, as their supreme Judge, it cannot be, but that the serious looking for, and hastening to the second coming of Christ must needs have a sovereign Influence on men's hearts and lives. At present, Christ's mediatory Kingdom and Glory lies veiled and darkened; but at Christ's second coming there will a visible glory, and Majesty attend his Throne of judgement; 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 Christ's 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 Christ's coming to judge the world? There are two particulars in Christ's final judgement, the consideration of which render our looking for, and hastening to that great day very influential.  
(1.) The day of judgement will be a day of manifestation: all the secret hidden things of darkness will 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 exceedingly fear and quake. And whence sprang this great pannic fear, which surprised Moses and the rest of the Jews, at the delivery of the Law, but from the sense they had of their own sinful and miserable state, upon the manifestation the Law gave them? Hence Jackson makes the Terrors on Mount Sinai, types of those terrors, which shall surprise sinners at the last judgement. O! then, what a great and terrible day of manifestation will that be? and how doth the forethoughts hereof affect awakened souls? What! say such, will my Lord ere long come to judge the World? And must all my, secret lusts, thoughts, and actions be then reveled? Oh! what mean I then thus to indulge myself in sin? What a fool am I thus to treasure up wrath against the day of wrath? This was the sum and conclusion of Solomon's Sermon, Eccles. 12.13. 
Eccles. 12.13, 14.  Let us hear the conclusion of the whole matter: fear God, and keep his Commandments; for this is the whole duty of man. Solomon here closeth up his experimental discourse, touching the vanity of the creature, with this great conclusion; which, saith he, is the whole duty of man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole man, i. e. that which concerns the whole man. Ay, but what doth he ground his exhortation on? That follows, v. 14. For God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil. O! saith Solomon, remember, that all your secret vanity, pride, wantonnesses, with other lusts, shall be brought into judgement, at the coming of our Lord, and this consideration will 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 will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. As if he had said: Alas! how comes it to pass, that ye are so censorious, in judging me at present? Are not things now much in the dark? can't you tarry awhile, 'til our supreme Judge come, who will then bring to light all the hidden things of darkness? Hence the Apostle 1 Cor. 3.11, 12, 13. bids them take heed what materials they built on Christ the foundation, because every man's work shall be made manifest: for the day shall declare it, etc. By day, we may understand the day of Christ's coming to judge the world, which will be a great day of Revelation, and Manifestation. You know a clear discovery of the fact, is a necessary antecedent to a righteous judgement: And, oh! what a discovery will there be of the hidden things of darkness? Will not then all God's books and records be brought forth and manifested? How clearly will the book of the Law be understood? How manifest will all the records of Conscience be in that day? What a World of secret sins will the book of God's omniscience then produce? How impossible will it be for any secret hypocrite to conceal his sin in that day? At present, many refined hypocrites have got the Skill and Art of concealing their secret lusts, not only from the world, but their own Consciences also. There are mysteries of Iniquity, and deeds of darkness, 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 conceal thy sin, at the revelation of our supreme Judge; when he shall come, and rip open thine heart, and bring to judgement all thy secret sins? How will thine heart be able to bear the brightness, and heat of that fiery trial, at our Lords appearing? So also in regard of the Saints, that day will manifest all their secret and hidden things of darkness, 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 Christ's coming to judge the world makes our expectation of his second coming very Influential, in as much as that day shall be a day of Recompenses, and Retributions to every man according to his works. In this world we all have our day of labour and work: every man living has some work which he designs to finish. The righteous, they work 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 toil hard in this their day of time. Oh! what drudges are they of Satan, and every base lust? And as both have their working day, so also their day of Recompenses, 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 men's labours end, their recompenses begin: 
2 Thes. 1.6, 7.  so here; as 2 Thes. 1.6. seeing 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 shall be reveled from Heaven, with his mighty Angels. The Revelation of our Lord from Heaven is the day of recompenses; because then all men cease from their works of time. Neither is it only a day of recompenses in general, but also of retribution unto every man, according to his works. Thus much is implied in that first notion: seeing 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 works, he would not be righteous; which to conceive of the holy God is no less than blasphemy. God, who is righteous, cannot but recompense to all according to their works: else he would not be God. So Esa. 3.10. Say ye unto the righteous, that it shall be well with him: For they shall eat the fruit of their do. 11. woe unto the wicked, it shall be i'll with him: For the reward of his hands shall be given him. 
Rom. 2 5, 6, 11.  Thus Rom. 2.5. and revelation of the righteous judgement of God. v. 6. Who will render unto every man according to his deeds: and he gives the reason of all, v. 11. For there is no respect of persons with God. He respects the person, who in judgement respects somewhat, which comes not into judgement: When the external qualities or relations of the person are respected, which have not relation to the thing. This is here styled by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, respect of persons, which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepting the face: this may be no way imputed to the righteous God. Thus also 1 Pet. 1.17. And if ye call one the father, who without respect of persons, judgeth according unto every man's work. 
Personom ●espicere dici●ur, ●ui in judicio aliud r spicit, quam quoth in Jadi●ium venit. Grot. 2 Cor. 5.10.  This Christ will do. The like Jer. 32.19. Thine eyes are upon all 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 all appear before the judgement seat of Christ, [as they who pleaded their own, or other men's cause, were wont to stand, in an open place, before the Judge] that every one may receive the things done in his body. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the things due to his body, 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 whatsoever a man sows, that shall he also reap. Be not deceived, i. e. deceive not yourselves: delude not your own souls by fallacious fond presumtions, and conceits. God is not mocqued, etc. 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 will not be mocqued. They that sow tares must not expect to reap wheat: Such as sow to the flesh shall reap wrath and damnation. Again, should not God recompense to his people according to their works and sufferings, God would be also mocqued by wicked men, in that all the works of his troubled Saints were in vain. But Paul tells us, 1 Cor. 15.58. that their labour is not in vain, which he expounds, 1 Cor. 3.8. every man shall receive his own reward according to his own labour. By which it is most evident, that Christ will, at last day, recompense to every man according to his works.  
Neither doth this at all 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 works. 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 sincerity and perfection. It is impossible for a creature to merit any thing in a proper sense; because there can be no mutual obligation betwixt 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 works 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 works under Heaven are so far from meriting any good from God, as that, by reason of their sinfulness, they demerit wrath and damnation. Hence,  
(2.) The Recompense which God gives unto believers, according to their good works, is properly a Gift, and metaphoricly only a Reward. All the proportion or regard which our good works have to the reward, given according thereunto, flows merely from the evangelic constitution, and promise, not from any inherent worth in the works themselves. So that although it be a day of judgement, yet it is also a day of Grace, as to the rewards given to believers: There is not more of justice, than of freegrace in the rewards distributed. So Rom. 6.23. But the gift of God is eternal life.  
(3.) Albeit Christ allows a place to works in the last judgement, yet he will not allow them the least place, or mention in our present justification, thereby to exclude all boasting, as Rom. 3.27. There will be no danger of boasting in the believers being judged according to his works, because his good works are produced, not as the principal ground of his acceptance, but only as an evidence of his sincerity, and evangelic perfection. As faith is the federal Instrument, that justifies his person, so good works are produced in the last judgement, as that which will justify his faith, and Gods former justification of him before the world. 
Jam. 2.12.  So Jam. 2.12. so speak ye, and so do, as they that shall be judged by the law of liberty. The law of liberty, by which men shall be judged at last day, is the Moral Law Evangelised; which shall judge, not according to the rigour of the first Covenant, but according to the Evangelic constitution of the New Covenant, which accepts faith and sincerity in lieu of perfect obedience.  
(4.) In the last judgement Christ will proceed, even with believers, according to their works; because than they are to be compared with wicked men. For to vindicate the equity of God's proceedings with the wicked, it is necessary, that the Evangelic obedience of believers be brought forth in judgement; which will stop the mouths of all ungodly men, and vindicate Christ from that false Imputation of having respect to men's 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 works, they may abandon themselves, their own righteousnesses and sufficiences, and fly to Christ for refuge. So that should good works have the least room here, the whole design of Justification by Christ's righteousness would be frustated and made void.  
Now this being made evident, that Christ, at his second coming, will judge all men according to their works, the consideration hereof cannot but have a prevalent influence on all such, as by faith look for, and hasten to the coming of the Day of God. I shall only add one text, which indeed should work a dread and terror in us all, namely, Mat. 12.36, 37. 
Mat. 12.36, 27.  But I say unto you, That every idle word, that men shall speak, they shall give account thereof, in the day of judgement. 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 solidity, measure, and weight. (2.) Every unprofitable word, which has not some conducence, and tendence to the honour and glory of God. (3.) The whole conversation. For if we are to give an account of every idle word, then surely, by a parity of reason, of all other parts of our conversation. And oh! what a weighty consideration is this, to all those, who wait for the coming of their Lord, to labour after all manner of holy conversation, and Godliness? What! saith such an expectant soul, doth my judge stand at the door? as Jam. 5.9. and must I shortly render an account to him, of every idle word? O! than hat an essential obligation do I lie under, to labour after all manner of righteousness, and holiness? So much for Christ's general relation to all as Judge.  
2. If we consider Christ's special mediatory Relations to Saints, these cannot but be exceeding 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 exceeding obligatory, and influential on such as wait for his second coming, in order to all manner of holy Conversation and Godliness.  
(1.) Christ is the Believers Saviour; and therefore the looking for, and hastening to his second coming cannot but leave a prevalent influence and engagement on their hearts, to labour after the highest pitches of Godliness. Thus Phil. 3.20. 
Phil. 3.20.  For our Conversation is in Heaven, from whence also we look for the Saviour, the Lord Jesus Christ. What made Paul so studious and ambitious of an Heavenly conversation, but his daily expectation of his Saviour from heaven? Oh! saith Paul, my Saviour is coming: lo! yonder he comes: What meanest thou, O my soul, by conversing with things of time? farewell all ye worm-eaten Idols of Clay! Farewell! I have no thoughts, no Inclinations, no Affections, no Embraces, no converses for you. Adieu all flesh-pleasiing delights! adieu! Away, away my soul, to meet thy Saviour! where should thy heart, and conversation be but where thy treasure, thy Saviour is? No wonder indeed, that Paul had his conversation in Heaven, seeing thence he looked for his Saviour. So Heb. 9.28. And to them that look for him, shall he appear the second time without sin, unto salvation. The consideration of Christ's second appearance unto salvation, is of great force, to such as look for the same, in order to an holy conversation, and Godliness. The like Judas 21.  
(2.) The Relation which believers bear to Christ as their Husband, hath a sovereign efficace on those that look for his second coming, to wind up their Spirits to all manner of holy conversation and Godliness. 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 approaching Husband, the more will she prepare herself to entertain him, when he comes. Oh! what a prevalent motive and argument is Christ's conjugal relation, to draw forth the hearts of his Spouse daily to look for, and hasten to his second coming? These are the last breathe 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 work up the believers heart and life to the highest raisures of Godliness, and holy conversation, than the lively expectation of Christ as their husband? How soon would such thoughts dispel all adulterous thoughts and Affections towards the Idols of this World?  
(3.) Christ is related to believers as their Head, which adds much to the Influence, their looking for his second coming has on an holy conversation and Godliness. As a body 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 government, to his Church. Believers receive all gracious Influences from Christ, as the natural body all animal Spirits from the Head; as also all Laws and discipline, as politic bodies do from their Rulers. So Eph. 4.15, 16. Which is the head even Christ, etc. So Eph. 4.23. Col. 2.10. Now Christ being thus the Head, both as to Influence and Government, of his Church, how much doth this oblige believers, who expect his second coming, to press after all manner of holy Conversation and Godliness? 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 allthings? And doth not the believers relation to Christ, as his Head, much more oblige him to look for, and thence to conform unto Christ in allthings?  
(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 body. So Lament. 4.20. 
Lam. 4.20.  The breath of our nostrils, the anointed of the Lord, was taken in their pits, etc. Though this may have some regard to Zedekiah as the type, yet it chief refers to Christ, who is the breath of our nostrils, i. e. our life. So Gal. 2.20. Not I, but Christ liveth in me. Christ is to the believing soul the same, that the soul is to the body. Now this consideration, that Christ is the soul and life of the New creature, must needs have a very powerful and Sovereign influence on all 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 shall be manifest at the appearance of our Lord. So it follows: When Christ, who is our life, shall appear, then shall ye also appear with him in glory. When Christ, who is our life: i. e. as the soul is the life of the body, so is Christ of the soul. The soul gives to the body life and all the issues thereof, as health, vigour, sense, growth, perfection, operation, etc. So doth Christ to the soul. And what conclusion doth Paul draw from this, that when Christ, who is our life, shall appear, we shall appear with him in glory? That follows: v. 5. Mortify therefore your earthly members, etc. So that this consideration, that Christ who is our life shall ere long appear is mighty influential on such as look for him.  
(5.) There are several other relations between Christ and believers, the consideration of which is mighty efficacious on such as daily expect his second coming. Is not Christ the Vine, and are not they the branches? Is not Christ the advocate, and are not they guilty malefactors? What are they but sick patients; and what is Christ but the great Soul-Physician? O! what a tenderhearted Shepherd is Christ; and what poor infirm 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 Shepherd, my Father, my Lord so near in coming, and shall I be so far behind in my preparation for him? Must I hereafter live forever with him, and shall I now live no more unto him? Oh! What means this difformity 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 Christ's second coming so influential, etc.  
WE now proceed 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, etc.  
1. There are some common principles, notions, and Inclinations in sinners, which render their looking for the coming of our Lord very efficacious. (1.) All sinners have more or less some common notions of a future state. There are some notions of good and evil, naturally implanted in men's Consciences: as the notions of truth and falsehood. So Rom. 2.14, 15, 16. The Gentiles are said to be a Law unto themselves, etc. 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 happiness, with an aversation as to approaching misery. (3.) These common notions and inbred Inclinations are oft much heightened by the access of Evangelic Illuminations. (4.) The Spirit of Bondage frequently comes, and adds much 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 common notions, Inclinations, and dispositions, specially when they are all 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 Conformity to the Laws of Christ? Yea, what common tastes have they had of approaching glories, by virtue of these common 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 work of sanctification. Ay, but whence sprang all 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 shall be reveled at the coming of our Lord. The sum of all seems this: The Spirit of God 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 measure 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 exceeding influential.  
(1.) Believers have a Divine Nature, which is suited unto the coming of the day of God, and all those good things then to be enjoyed, as 2 Pet. 1.4. And this makes the expectation of our Lords coming exceeding 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 exercise hereof cannot but be of great force, for the improvement of all holy Conversation and Godliness. Believers neither think, nor speak, nor act, nor live as they ought, longer than they mind the coming of their Lord.  
(2.) Saints have a Spirit of Adoption dwelling in them, which adds a prevalent Influence to the looking for the coming of their Lord. The Spirit of Adoption residing in Believers, is an earnest of all those glorious enjoyments, which shall be reveled at the coming of our Lord: and oh! what a sovereign force doth their looking for the coming of the day of God receive hence, for the improvement of all manner of Godliness and holy Conversation? Thus Rom. 8.23. Ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption. The Spirit residing in believers, as the principle of their life and Grace, is, not only the first fruits of approaching Glory, but also a powerful spring, which inclines the heart, by ineffable groans, to move towards our approaching Lord; whereby the heart is fortified, and drawn forth in all manner of holy conversation and Godliness. This Spirit of Adoption thus dwelling and acting in believers, doth, by lively views of our Lords coming, work up the heart to great elevations of Grace and holiness.  
(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 Godliness. O! what an intimate cognation hath faith, with the coming of our Lord? and how much is Godliness improved by believing sights of that great day? where ever we find any peculiar promises made to a particular condition, or frame of Spirit, there faith, when exercised on such promises, receives a peculiar Influence: Now looking for the coming of the day of God, hath many special promises made to it, which faith improves and draws influence from, in order to a holy conversation and Godliness. Thus, 2 Tim. 4.8. Paul brings in the love of Christ's appearing, as the main condition of the Crown of Righteousness. So Heb. 9.28. The looking for Christ's 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 promises made to it, than this of looking for, and hastening to the coming of our Lord. Now then faith finding on record such special promises, made to this looking for our Lords approach, hence it derives special Motives and Influences; whereby it is much raised, quickened, and fortified in the prosecution of all manner of holy conversation and Godliness. Special promises entitle us unto special privileges, blessings, and Influences, upon the performance of the condition annexed to them. And the main work of faith is, to suck and draw forth the juice and marrow of these promises in order to the Divine life.  
(4.) A Saint has a strong Bend of heart, with a great quantity of spiritual Affections, which are all suited to the coming of the day of God; and being exercised thereon draw thence sovereign Influences, for the promoting of an holy Conversation and Godliness. What more agreeable to the Saints desires, than the coming of their absent Lord? how are their hopes solaced herein? what a vehement Indignation and Antipathy have they against all that may hinder their Lords approach? How much is their spiritual joy satisfied herein? What an holy fear have 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 all manner of Godliness. When Divine Affections are in conjunction with the coming of the day of God, what strange and efficacious Influences proceed thence, for the begetting and increasing all manner of holy Conversation and Godliness? How holy, how Heavenly minded are such Christians?  
I should now proceed to the third Question, What there is in the Effects of Christ's coming, which renders our looking for, and hastening to the same so Influential? etc. The Effects of Christ's coming are various and great. Will he not then bring to Light all the Hidden things of Darkness? 1 Cor. 4.5. Shall not all men be then recompensed according to their works? How soon will the wicked be then separated, and cast into Hell, Mat. 25.32, 33, & c? And as for the Righteous, will it not be a Day of redemption for them, as Luke 21.28. Rom. 8.21? Shall 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 will 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 Christ's Coming may all be reduced to these two common heads: (1.) The Torments of the Damned; (2.) The Saints Rest. The 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 exceeded the proportion I allowed them in this short Discourse, I rather choose to publish them apart, if the Lord favour my desires with an Opportunity, and his Assistance.    

CHAP. V The Application of the whole.  

SECT. 1. Doctrinal Inferences.  
HAving dispatched the explication of our subject, we now proceed to the Application thereof; and that first by Doctrinal Inferences.  
1. From the Doctrine of Christ's 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 Godliness. 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 warm are their meditations of things spiritual? with what a fervour and vehemence do such apply their minds to Divine objects? who more enured to Divine contemplation, than such? What 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 all objects your thoughts converse with, to spiritualise all providences and enjoyments, than such lively expectations of our Lords approach? In short, may not this be esteemed as jacob's 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 fortify, 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 all holy duties? What more effectual to fill up all your time with proper duties? Doth not this bring the soul into the nearest access 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 firmly 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 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 progress 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 truly Godly, are so far behind in their Christian Race, and have so much of their work before them. It is strange to consider how long many have been in the School of Christ, and yet how far short they are of others, who entered on the profession of Christ long after them, Oh! how carnal, and dark 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 overpowered by a small 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 all this, but from want of serious, lively expectations of their Lords Approach? Believe it, there is a deep mystery, a Spiritual Art and Skill in Godliness, 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 Christianity, but that they imbibed, or sucked in, at their first Conversion, this principle, of waiting for the coming of their Lord, 1 Thes. 1.10? and O that professors would try this experiment! Verily, we should not have such complaints, decays, follies, 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 school of Christ, than he can with hope and Joy expect the second coming of Christ.  
3. Hence likewise we may infer, That among the crowd 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 profess 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 dazzled with the fading beauty of this world? (4.) Do they look for the coming of their Lord, who sleep securely in the bosom 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 concerns of eternity? (6.) May we imagine, that they look for the coming of their Lord, who cannot deny themselves a toy, or sensual lust for him, who indulge themselves in the commission of known sins, and the omission of known duties? Oh! how defective are all these, with many more commun professors, in their looking for, and hastening unto the coming of the day of God? Do not most men's 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 bond his Thoughts, Desires, and Hopes by things of Time. Alas! how soon will time eat us out of this poor Cottage we now inhabit in? What folly is it to make our Inn our home, our Hospital our Paradise? What shall we be the poorer, at the coming of our Lord, for the want of those worm-eaten Gods, those masked 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 straight; 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 Kingdom of God? Mat. 19.24. The Camel hath a bunched back, and therefore cannot easily enter into a straight gate: O! how impossible is it for Professors to enter into the straight 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 pass then, that we are so unwilling to part with our burdens? why should we dote on the Gods of time? what a shame is it for us to take up with any thing short of our Lord? O! what a great kindness, and rich favour 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 knowledge, profession, and practice of Christianity? What a broad and dazzling light has there shone on their minds? what deep convictions of sin, yea, and wounds of Conscience for sin have they lain under? Have not some also had many affectionate workings of heart towards Christ, his Ordinances, ways, people; yea, and his cross also? And O! what a seeming conformity have they given to the Laws of Christ? And yet after all this, ●o! how soon have all their Convictions, Affections, and seeming Godliness sunk 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 Apostasy, 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 oil with them. May we ●ot well understand by oil, an eye of faith, which enlightens the soul, and enables it to look for, and hasten to the coming of its Lord? It's true, the Wise Virgins, as well 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 Oil 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 still has an habitual radical eye of faith, which more or less has regard to the coming of the day of God. Whereas the most glorious hypocrite has no Oil 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 than the Cross of Christ triumphs 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 Cross, to triumph over the Cross, but the prevision of his Victory over Death, by Death itself? So in like manner, what makes the Cross of Christ triumphant in the hearts of Believers, but their faith looking through all their sufferings to the coming of the Day of God, and the complete Victory they shall then obtain over all enemies and crosses? O! how much pleasure, and how little pain have they in fight against Sin and Tentation, who daily expect and hope for the coming of their Lord? what makes the Lamb's followers overcome by dying, but the fiducial hopes they have of their Lords Approach? How comes it to pass, that the Saints rejoice in their poverty, and are poor in their Riches, but that they by faith do behold their coming Lord? Doth not the Believer, who looks for the Approach of his Lord, look on all his evils as passing, and on all his good things hoped for as coming towards him? And O! what a triumph doth the Cross of Christ gain hereby in his heart? What an happiness 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 Liberty doth he find in the slavery of Time? What a little Heaven doth he find stamped on his temporary Hell? How many blessings on the curses of men? and why, but because he expects the coming of his Lord?  
7. Lastly, Hence learn, how greatly it does concern us all, to entertain our hearts continually, with such serious thoughts, and lively expectations of Christ's 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 all to keep up such serious fresh and lively thoughts of Christ's second coming? Alas! what is it that makes the most of men so sotishly ignorant of God; so sensual and brutish in their enjoyments; so careless and regardless of Heaven and Glory; so secure and supine under all the threaten of the Law, Hell, 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 judgement. Surely, sirs, would we but be serious in the consideration of this great day, what a strange alteration should we find in men's lives? would the voluptuous glutton, in the midst of all his dainties, but take up a serious thought of Christ's second coming, how soon would he turn his feasting into fasting and prayer? would the swinish drunkard, in the midst of all his caresses, seriously consider, that the Lord is coming, and will ere long call him to judgement for all his brutish wickedness; surely every draught he drinks would be but as gall and wormwood 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 bags and barns, would he but now and then consider, that his Lord is coming, and will require an account of his stewardship, how would he endeavour to make friends of the unrighteous Mammon? Lastly, for the close secret hypocrite, who makes it his work to varnish his profession with seeming Graces, alas! did he but consider, that when the Lord Jesus shall be reveled from Heaven, all his hypocrisy will be laid open, all his hay and stubble, his rotten, hollow-hearted profession will be burnt up, in that flaming fire, I say, would your close hypocrites consider this; how would they prise a little sincerity? how would they work out their salvation with fear and trembling, endeavouring 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 Christ's second coming would have upon men's hearts. Methinks, the very thought, that our Lord Jesus is coming to judge both quick and dead; that it cannot be long ere that every soul here present must appear before his judgement Throne, and give an account of every thing done in the flesh, and such as are not found in Christ, shall then be turned into Hell, to lie under the scorching wrath of a sin-revenging God, and that for ever, I say, such thoughts as these, methinks, 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 do meet together for the Worship of God; the greatest part, yea all, that remain unbelievers, shall ere long meet in Hell, and there bewail their cursed security, in not minding the coming of their Lord?   

SECT. 2. Practic Uses.  
THE practic Uses, which this subject as before explicated, are of great moment, and therefore deserve ferious Attention.  
1. Here is matter 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 madness against Christ. And wherein lies this last fit of the world's madness against Christ, but in men's endeavours to banish out of the World, all thoughts of the coming of the Day of God, as 2 Pet. 3.3.4? And oh! what sad matter of Lamentation is it to think, 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 judgement is at the door, because men so little expect the great day of judgement, at the coming of our Lord? Has it not ever been a sad presage of some impendent Jugements, if not ruin to a professing people, when they have banished from their hearts all serious thoughts of future judgement, 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 matter of Caution, Advice, and Counsel to professors, and that chief in four particulars. (1.) That they beware of a carnally secure, sleepy, and loitering spirit in their Christian Race. O! what a contradiction is a sleepy Christian to the Religion he professeth? How near akin is a sleepy Christian to a dead hypocrite? It's true, the Hypocrites spiritual death is a total privation of all principles of life: but doth not carnal security bring a suspension of the Acts of life, even in a real Christian? O! beware of carnal security after great peace and comforts, whether inward or outward. How doth carnal security 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 security comes not alone: and when it comes, it exposeth you to the violent incursion of every Tentation: and, that which is worst of all, it binds up all your spiritual senses and Faculties; so that you can neither look for, nor hasten unto the coming of the day of God. O! fear the terrors of the Lord at that great day. How are the Consciences of most men bound up with chains of security; so that they cannot see or fear their misery, 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 approaching 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, will find the greater troubles and disappointment. And this also know, that the Hopes which a believer has, under all his troubles, of a Rest, at the coming of his Lord, are much better, than all 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 Glory: Think on this speech, when you see me dead, that of all 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 exceeding i'll your secret wantonnesses, and whoredoms of heart.  
4. Take heed of a formal, remiss, slight 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 matter of Heart-examination,  
(1.) Whether we look for the coming of our Lord. Are our hearts taken off from gazing on the fading Glory of this lower world? Do we value allthings as they refer unto the coming of the Day of God? Are our souls drawn by the Glory of that day, as the Iron is by the Loadstone? 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, than all is well. But if, after all our awakened thoughts, we are again grown secure, carnal, earthly-minded, formal in duties, proud, and confident in ourselves, it is a black mark 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 cry, Behold, the Bridegroom cometh! are you ready to enter into the wedding chamber? Have you the Wedding garment of Faith and Holiness? Do you stand with your loins girt, and your lamps burning, ever ready to entertain your Lord? How stands it with you in point of Assurance, and wel-grounded evidences, as to your eternal state? Can you look Christ in the face with confidence, when he comes? Are you sure your sins are pardoned, and your persons accepted? Dare you look death in the face without change of countenance, when ever it comes? Remember, the Lord hath taken all other cares on himself, that so we might care for nothing, but to prepare for our Lords approach. Examine whether this be your care.  
(3.) Examine well both your Notions and Practice of Godliness. Count nothing Godliness, but what will bear the fiery trial, at the coming of our Lord: let there not be a lose pin in the main parts of your Christianity. Think oft, whither you are going, and where you shall loge at night: and this will make you exceeding accurate and curious, both in your notions, and practice of Godliness.  
4. Here is matter of conviction, rebuke, and shame, both to secure sinners, and Saints, who mind not the coming of the day of God.  
(1.) Here is matter 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 promise of his coming. I fear there are too many, who pretend much friendship to Christ, and yet seldom or never think of his return. I shall therefore take liberty, to reason the case with such. Thou thinkest, peradventure, it may be long enough ere Christ come, if he come at all: Mean while thou art resolved to take thy fill of thy lusts. Very good: Ay, but what grounds hast thou to think, it will be long ere Christ come? Doth not the Scripture tell thee in express terms, the Judge standeth at the door, Jam. 5.9? and darest thou contemn plain Scripture? dost thou consider whose word it is thou dost contemn? whose threats thou thinkest scorn of? Canst thou not believe he is so near at hand? Why, yet believe that he will surely come, first or last, and then call thee to an account for all thine evil deeds? I say, do but believe this, and I question not but it will make thine heart to ache. Ay, but possibly thou mayst presume to find favour with him in that day: Why not? What sinner! canst thou expect to find favour in his eyes at last day, and yet despise, and reject all 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 presumption is this? It's true, our great Lord is exceeding merciful, pure Grace, all 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 show mercy to thee? Ah! what a sad contemplation is this for awakened sinners, to think, that God must either be unrighteous, or all their foolish hopes of mercy must perish? And let me tell thee, sinner, the mercy and Freegrace of God will be so far from favorising of thee, in that great day, if thou continuest in thy sin, as that it will prove a stinging aggravation of thy misery. Oh! what a dreadful worm will this breed in thy Conscience, to be spurned into hell by a foot of Mercy and Grace? Do not thy hopes yet fail thee? Is not thine heart yet pained, and rend at the thoughts of thy Lords coming to judgement? Dost thou not, as it were, see the Lord of Glory coming in Chariots of flaming fire, to take vengeance on carnal secure sinners? Methinks, 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 proceed to harden thy wicked heart to thine own destruction, by putting far off the evil day? Assure thyself the day of the Lord is never the farther off, for thy thinking it is so: but this advantage it will have by the putting of it far off, it will surprise thee unawares. And what will become of all thy fond hopes and groundless presumtions? how will all thy cruel self-flatteries end in everlasting horror, confusion, disappointment and despair?  
(2.) Here is matter of conviction and shame even to Believers, to think how little the most of them have their thoughts fixed on the second coming of their Lord. Alas! how little are your expectations of that great day raised? How coldly and faintly do your Affections work towards that good time? Ah Sirs! are there such glorious things to be reveled then? and hath the forethoughts hereof so much influence, upon all manner of holy Conversation and Godliness? How comes it to pass then, that Believers have their hearts no more bend towards this great day? How comes it to pass, that their Affections are not carried out more to meet their approaching Lord? Is it not strange, that Christians should be so seldom, 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 Saviour, if not Believers? As for the secure world no wonder, if they endeavour to stifle all thoughts of their Lords approach, sithat it will be a black day to them: But as for believers, O! what a joyful time will it be to them? Will it not be the time of their complete redemption, their marriage-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 all too much strangers to this day? And oh! what an heinous sin is it for believers, not to look for this great day?  
(1.) How much do such sin against the many intimate relations they bear to Christ? Is it possible that the member should forget its Head? Was it ever known, that the affectionate faithful Spouse forgot her absent husband? Is it not then strange unkindness, 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 all the principles of the New Creature? Is there any thing more injurious to the divine nature, than not to mind the approach of Christ? Doth not this greatly provoke and grieve the Spirit of Adoption? How is faith oppressed, and kept under hereby? What a check and contradiction is this to all 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 all our Covenants, Resolutions, Experiences, Ordinances; yea, the blood and heart of our dying and exalted Saviour? 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 approach? What more prevalent to feed Idol-lusts? How is Conscience cast into fits of spiritual slumber hereby, as Mat. 25.5? What a world of sloth, deadness, and formality is nourished hereby? How much Instability, confusion, and distraction of spirit is caused hereby?  
(5.) Yea, how cruel and injurious are such to their own souls? What a sting and poison doth this put into every affliction? How doth it embitter the sweetest mercies? Yea, doth it not open a door to all tentations, and leave men shiftless under the greatest difficulties?  
5. Let us then all 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 duly considered by us.  
(1.) Is not that great day our time of Rest? and do not all mind their Rest, specially after hard labour, and a tiresome journey? would not all fain be at home, when night comes? What is this world, but our Wilderness?  
(2.) Consider the nearness of your Relation, and the manifold engagements you stand in unto Christ. Are you not married unto Christ? and doth not the law of marriage require, that you daily expect the coming of your absent husband? Remember you are not married to the clay-Gods of time, but to Christ, who has laid infinite obligations on you, daily to expect his return.  
(3.) Consider also Christ's Regard, and Affection towards you. Though his Body be in the supreme Heaven, yet is not his eye of pity and care; yea, and his heart with you? Doth he not long for you? and will you not also long for him?  
(4.) Remember also what Influence this looking for your approaching Lord hath on your heart and ways. O! What Vigour and Strength doth it infuse into all that you do or suffer? How much is the heart hereby fortified against all tentations and difficulties? This will be wings and spurs to the soul in every duty: The more you eye your home, the more active will you be in your way.  
(5.) Is not this likewise your Glory and triumph, to turn your back on allthings of time, and daily to look for, and hasten to the coming of your Lord? Are you not hereby advanced into the highest form of Christians; yea, taken up into the very spirit and life of Heaven? Have you not hereby a beginning of Heaven, a stamp of Glory on your hearts and lives?  
(6.) Remember, that all 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 approach. What is all your Religion without this, but a dreaming, sleepy, loitering formality? 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 Liberty and freedom: it makes you freeborn Citizens of Heaven, as Phil. 3.20. Whereas all others are chained to the Idols of time, prisoners to their lusts, of servile ignoble spirits. Nothing brings so much Amplitude and Liberty of heart and ways, as daily looking for that great Day.  
(8.) Remember the judge standeth at the door; you are on the brink of Eternity; and dare you sleep or loiter, when the judge is so near? Is it not prodigious folly, to lie dreaming on the precipice of Eternity? If you look not for the coming of your Lord, is it not a black mark, that wrath and judgement 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 choicest 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 will never honour you with much peace, joy, and Grace, if you will not honour him with looking for and hastening unto his second coming.  
(10.) Future Blessedness 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, shall he appear the second time without sin, unto salvation. So that you see Christ will 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 will you not do the same?  
(12.) Lastly, To be altogether unmindful of your Lords approach, argues a lifeless, senseless heart. Is not the expectation of your Lords approach, your safest, sweetest, richest, noblest life? Oh! than 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 all life dead and gone, if your looking for your Lords return 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 promise the measure of thine expectations; and let thy spirit be unsatisfied, till thou hast got some assurance of an interest in the good things promised, at the coming of thy Lord. As the promise alone can give being to thy faith and hopes; so the Assurance of an interest in the things promised, gives life and vigour to thy looking for, and hastening unto the coming of thy Lord. Thou canst not hope for the coming of thy Lord, without a promise; neither wilt thou hasten towards it, without some persuasion of an Interest in the things promised. Leave not soul-concernes under any hazards, or peradventures: Rest not satisfied in any condition, 'til you are sure, you can look Christ in the face, when he comes, without fear or shame. In order hereto cast up your accounts daily; and never be satisfied without some assurance your sins are pardoned.  
(2.) Be ever parting with the Idols of time: Let no false God, or Image of Jealousy loge in your heart. Remember the Lord usually conveigheth his most deadly poison, through the sweet wine of prosperity. O! how many, by having their eyes dazzled with the glory of this world, have lost the sight of their Lords approach? 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 walls 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 work according to the Dignity of those objects you expect, at the coming of your Lord, and your Relation to them. Hast thou a clear apprehension of thy Lords approach, and some Assurance of an Interest in him? O! then how should thy Love, by all manner of vehement exercices both of desire, hope, Joy and satisfaction, move towards thy Lord? Or, dost 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 Approach; and think what thoughts thou wilt then have of things. Remember, with what swift wings time posteth away, and Eternity 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? Will my soul then be able to pass the fiery trial, without being consumed?  
(5.) Do nothing, but what thou wouldst do, if the Lord were come. This will give thee much confidence in looking for the coming of thy Lord. They, who measure all their Actions by that day, will not care how soon it come. Such as keep their spirits in an absolute submission to the Divine will, 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 Irregularity of their Actions, which they know will 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 activity to meet your Lord: and remember, what difficulties you meet with in your way, will 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 Formality and Deadness of our Spirits in our race? Is the●e much deadness in thine heart, whereby thou art hindered in thy race? And is there not much life in Christ to quicken thee? then adhere to him, draw from him of his fullness 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, will then be turned into a love of Fruition and complacence. How soon will the Saints present tears be changed into eternal joys? O! what an excellent thing is Heaven? Doth it not as much (or much more) exceed our present apprehensions, as our present apprehensions exceed our present enjoyments? What are all present enjoyments, whether spiritual or temporal, but shadows, in comparison of those celestial enjoyments? Yea, all we here enjoy is scarce a picture of that glorious state. O! what a blessed day will that be, when the Saints shall leave, though not their Natures, yet all their imperfections both natural and sinful? When all their Spiritual Darknesses, Errors, and Doubts, shall end in the beatific Vision of God, as he is, face to face: When all their Rebellions of heart, shall end in a perfect conformity and subjection to the Divine Wil: When all their unlawful passions and exorbitant Affections shall end in a regular harmony and motion: when all their Deadnesses in Duties, shall end in the most vigorous and lively exercices of all manner of Graces: When all their convulsions and terrors of Conscience shall end in complete assurance of God's Love: when all their Distances and Estrangements from God shall end in perfect Union and communion with God: When all their troubles, disgusts, and dissatisfactions in this world shall end in perfect Rest and Satisfaction: O! what a glorious blessed Day will this be? How would the serious and lively views hereof by faith fix 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, cheerful willingness 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 think of death? What more effectually engageth men to die unto allthings of time, than daily expectations of Death? They who look for the dreadful hour of Death and judgement, how much do they despise all 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 will be to entertain it, when it comes: You will die out of choice, not merely from necessity. I shall 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 misery, and why should not we be willing, to go from Earth to Heaven, to be freed from sin and misery?  
FINIS.     

Books Printed, and are to be sold by John Hancock, Senior and Junior, at the first Shop in Popes-Head-Alley, at the three Bibles; Who sells all sorts of Divinity-Books, etc. to Chapmen, or others.  
TWelve Books lately published by Mr. Thomas Brooks, late Preacher of the Gospel at Magarets' New Fish-street.  
1. Precious Remedies against Satan's devices; Or, Salve for Believers and Unbelievers sores; being a companion for those that are in Christ, or out of Christ, that slight or neglect Ordinances, under a pretence of living above them; that are growing in Spirituals, or decaving; that are tempted, or deserted; afflicted, or opposed; that have assurance, or want it; on 2 Cor. 2.11.  
2. Heaven on Earth; Or a serious Discourse touching a well-grounded Assurance of man's everlasting happiness and blessedness; discovering the nature of assurance, the possibility of attaining it, the Causes, Springs and degrees of it, with the resolution of several weighty Questions on the 8. of the Romans, 32, 33, 34, verses.  
3. The unsearchable Riches of Christ: Or Meat for strong Men, and Milk for Babes, 〈…〉 two and twenty Sermons, from Ephes.