Christs Coming and the Influence of its Expectation, Discourse · Chapter 2 – Chapter 3
CHAP. II. What it is to look for, and haſten to the Coming of the Day of God?
SECT. 1. The ſeveral Qualities of a ſanctified eye, whereby we look for Chriſts coming.
1 Q. WHat it is to look for, and haſten to the coming of the day of God?
This Queſtion may be reſolved into two parts? (1.) What it is to look for the coming of the day of God? (2.) What it is to haſten to coming of the day of God?
1. What it is to look for the coming of the day of God? This notion, to look for, being a metaphor borrowed from natural viſion or ſight, we may refer the Reſolution of the Queſtion to the ſeveral parts of natural viſion: Which implies, (1.) A Viſive facultie or eye, whereby we ſee: (2.) An object viſible or thing ſeen: (3.) A medium, through which we ſee. (4.) The actual Reception of the Object into the eye. Thus in the looking for the coming of our Lord, There muſt be a ſpiritual eye; an object viſible; a medium; and the Reception of the object into the eye.
1. There muſt be a ſpiritual eye or ſanctified viſive facultie, to look for the coming of the day of God: Without a ſanctified mind there can be no looking for the coming of the day of God; A blind man may as wel look on the Sun, as a carnal mind look for the coming of our Lord. Now this ſpiritual eye, or ſanctified mind, which is ſo eſſential to our looking for the coming of our Lord, comprehendeth ſeveral Divine Qualities, or diſpoſitions.
(1.) It muſt be an Evangelic fiducial eye; not merely rational, or legal. To look for the coming of our Lord, merely with an eye of Reaſon, is but to put it farther off from us: The coming of our Lord is an object altogether inviſible to an eye of reaſon: it's faith alone can make it viſible and evident. So Heb. 11.1. Faith is ſaid to be the Evidence of things not ſeen. i. e, The coming of our Lord, and al thoſe good things hoped for at his coming, are altogether inevident and inviſible to a carnal eye, yet viſible and evident to an eye of faith. Neither muſt it be a legal eye; whereby we expect the coming of our Lord. A legal eye looks only on the black and terrible part of the day of God, and therefore never haſtens the ſoul towards it. A legal terrified eye flies from the coming of our Lord, Rev. 6.15, 16, 17; but an Evangelic eye poſteth towards it. A legal eye breeds horrors and affrightments; but an evangelic eye love to, and delight in this great day.
(2.) It muſt be a ſingle eye. The coming of our Lord is an object very glorious and remote; therefore if the eye of the mind, that looks towards it, be not ſingle, it can never reach that day. Our great Lord informes us, Mat. 6.22.Mat. 6.22, 23. The light of the bodie is the eye: if therefore thine eye be ſingle, thy whole bodie, ſhal be ful of light. 23. But if thine eye be evil, thy whole bodie ſhal be ful of darkneſſe, &c. A ſingle eye in nature implies a ſingle object, and a ſingle medium: if either of theſe be double, the viſion or ſight is double, and ſo evil. A ſingle eye, as to the coming of Chriſt, implies a ſingle regard to that great day, as the ſupreme meſure of althings, both good and evil. Oppoſite hereto is a double eye, here ſtiled an evil eye; which implies an idoliſing regard to, and admiration of the poor fading emty goods of this inferior world; whereby our looking to the coming of our Lord is obſtructed. As in nature, the eyeing of a double object, ſpecially if the objects are oppoſite, diſtracts the ſight: ſo here, he that ſtands gazing and poring on the heart-alluring Idols of this lower world, is in no capacitie to look for the coming of his Lord.Jam. 1.8. So Jam. 1.8. A double-minded man is inſtable in al his ways. foreign here ſignifies a man that has a double eye or mind, one for the World, and another for Chriſt. Such an eye is alwaies inſtable; becauſe diſtracted and torne in pieces, between two oppoſite Objects: Now and then he looks towards Chriſt, ſpecially when convictions of ſin prevail; and then again towards the world, when luſt prevails. He that wil look ſtedfaſtly towards the coming of his Lord muſt have a ſingle eye or regard thereto.
(3.) It muſt be a pure Eye, i. e. a mind free from prevalent mixtures of ſin. In nature, if the eye be affected with any vitious humor or qualitie, the ſight is obſtructed or corrupted. As for inſtance in the Yellow Jaundice, the eye being affected with a bilous yellow humor, althings ſeem yellow: ſo here, if the eye of the mind be affected with any vitious carnal humor or beloved luſt, the coming of our Lord, and al other ſpiritual objects, wil be but carnally apprehended. For every thing is received according to the qualitie and condition of the recipient: A carnal mind receiveth things ſpiritual carnally; as a ſpiritual mind things carnal ſpiritually, 1 Cor. 2.14, 15. Look as drunken men, having their optic nerves, and thence their ſight diſtorted and obſtructed by fumes and vapors, aſcending from their ſtomachs, can ſee nothing diſtinctly; juſt ſo is it with carnal minds diſtorted, and obſtructed by the vapors of luſt from the heart, they cannot look diſtinctly to the coming of their Lord. It is the pure incorrupted mind only that ſees diſtinctly and evidently the coming of his Lord.Mat. 5.8. So Mat. 5.8. Bleſſed are the pure in heart, for they ſhal ſee God. By the pure in heart, we muſt underſtand the pure mind, which alone can contemplate God and Chriſt in his ſecond coming. Hence the eyes of the Church are compared,Cant. 7.4. Cant. 7.4. To the Fiſhpools in Heſhbon; which denotes the puritie of her mind: For the Fiſhpools in Heſhbon, as the learned obſerve, were famous for their puritie, being Cryſtalline, without mixture of mud, or terrene mater: ſuch muſt the puritie of our minds be, in order to the contemplation of the coming of our Lord. The more pure the eye is, the more clear and diſtinct is the ſight: A pure eye ſees more things and more of every thing, than a vitiated eye doth. Such muſt be the puritie of the mind, that wil look for the coming of our Lord. Not but that the pureſt mind on this ſide Heaven has ſome mixture of ſin in it: only, if ſin do not incorporate with the ſpirit of the mind; and if it be not prevalent, the mind may, in evangelic eſtimation, be accounted pure. As melted gold is eſtimed pure, albeit ſome droſſe adhere to it, if it incorporate not with the gold: or boiled liquors are reputed pure, albeit ſome ſcum ſwim on the top: ſo the mind may be judged pure, albeit ſome ſcum or droſſe of luſt ſwim thereon, if it do not, in a prevalent degree, incorporate with the ſpirit of the mind, its ſupreme part.
(4.) It muſt be a ſound, ſtrong, firme eye, not weak and feeble. Bright and dazling objects, alſo ſuch as are very remote, require a ſound and ſtrong eye to behold them: a weak feeble eye is not fit to behold the Sun, or things greatly diſtant. Now the coming of our Lord is a mighty glorious dazling object; alſo, very remote and diſtant from ſenſe and reaſon: how is it poſſible then that any ſhould look towards it, without a ſtrong ſound mind, and firme eye of faith?Prov. 2.7. Prov. 3.21. Prov. 8.14. Hence Solomon makes frequent mention of ſound wiſdome: ſo Prov. 2.7. & 3.21. & 8.14. whereby he underſtands ſolid, ſubſtantial ſaving knowledge, ſuch as contemplates things not only in notions, but in their proper eſences. For ſo(a)Eſſeatia, ratio, ſapientia, ſimper permane…s à foreign ens, res, aliquid. Schind…. 2 Tim. 1.7. foreign properly ſignifies. So Prov. 14.30. a ſound heart, (or ſound mind) is the life of the fleſh. Again 2 Tim. 1.7. But God hath not given us the ſpirit of fear, but of power, of love, and of a ſound mind. Where we have a ſpirit of power, and of a ſound mind joined together, and both oppoſed to a ſpirit of fear; which is very impotent, and feeble: for both legal and carnal fear diſpirit the mind; but divine light and Grace corroborate and fortifie the mind, ſo that it becomes ſound, ſtrong and vigorous, every way fit to look for the coming of its Lord. But on the contrary an unſanctified mind is weak, yea blind, and therefore cannot ſee the coming of the day of God. So 2 Pet. 1.9.2 Pet. 1.9. But he that lacketh theſe things [i. e. graces before ſpecified] is blind and cannot ſee afar off. foreign are defined by Ariſtotle, Thoſe who ſee things next them, but not ſuch as are afar off. Thence it is derived foreign; becauſe ſuch alwaies wink with their eyes. Carnal minds wink and ſhut their eyes againſt the coming of the day of God: Their eyes are ſo enfeebled and weakened by ſin, that they cannot bear the glorie of that day: Like Owls or bats, they love darkneſſe more than the light of that great day, Joh. 3.19.20.
(5.) It muſt be a meek humble eye. A proud loftly eye, is no way fit to look for the ſecond coming of our Lord. Yea, there is nothing more hated, and oppoſed by a proud mind, than the coming of the day of God. ſo Pſal. 10.4.Pſal. 10.4. The wicked through the pride of his countenance [i. e. of his mind manifeſted in his countenance] wil not ſeek after God: God is not in al his thoughts: or, al his thoughts are, that there is no God. Oh! how ful of Atheiſme is the proud mind? What a world of contradictions and prejudices doth in entertain againſt the coming of its Lord? You have an excellent character of a mind aptly diſpoſed to look for the day of our Lord,Pſal. 131.1, 2. in David, Pſal. 131.1, 2. Lord, mine heart is not haughty, nor mine eyes loftly, neither do I exerciſe my ſelf in great maters, or in things too high for me. Surely I have behaved my ſelf as a Child that is weaned, &c. An haughty lofty mind exerciſeth it ſelf in maters too high; and therefore cannot ſtoop to Divine revelations, touching the coming of our Lord. It is the weaned, meek, humble mind that looks for the coming of his Lord. This is wel expreſſed, Jam. 3.13. by meekneſſe of wiſdome, which is oppoſed to the proud curioſitie of carnal reaſon.
(6) It muſt be a ſublime raiſed eye; or a mind ſome way proportionable to the glorie and excellence of its object. There is a vaſt diſtance between a proud, and a ſublime mind: uſually none more baſe and ſordid, than proud ſpirits: and none more ſublime and great, than humble and meek minds. He that lies loweſt in an humble ſelf-abaſing ſenſe of his own ignorance, and nothingneſſe, has ever the higheſt thoughts of God, and the ſecond coming of his Lord. This we find exemplified in David, Pſal. 139.17, 18. How precious alſo are thy thoughts unto me: how great is the ſum of them? &c. Oh! what low and mean thoughts had David of himſelf; But what ſublime, raiſed, noble, and great thoughts had he of God? But more of this in what follows.
(7.) It muſt be a vigilant watchful eye. For the coming of our Lord is, as that of a thief in the night, and therefore the mind muſt always be in a vigilant watchful frame: A ſlumbering ſleepy ſecure mind ſcarce ever dreams of the coming of his Lord. This vigilant watchful frame is the great thing that our Lord commends to us, as a main diſpoſition for the expectation of his coming. So Luke 12.39. And this know, that if the good man of the houſe had known, what hour the thief would come, he would have watched, &c. 40. Be ye therefore ready alſo: for the duplicate page duplicate page ſon of man cometh at an hour, when ye think not. The like Luke 21.36. Watch ye, &c. And this is the great blame of the wiſe, as wel as the fooliſh Virgins, that their Lord ſurpriſeth them in a ſlumbering fit, Mat. 25.5. While the Bridegroom tarried they al ſlumbered and ſlept. This I take to refer to the profeſſors of theſe laſt times. Whence Paul alſo, in imitation of his Lord, tels us 1 Theſ. 5.2. That the day of the Lord ſo cometh as a thief in the night. Whence he exhorteth al, v. 6. Therefore let us not ſleep as do others; but let us watch and be ſober. By which it is apparent, that a vigilant watchful mind is an eſſential, requiſite for ſuch, as wil expect the coming of their Lord.
(8.) It muſt be an experimental feeling eye. The eye is the moſt ſenſible part, becauſe moſt ful of animal ſpirits: The leaſt duſt in the eye, what a dolorous ſenſe doth it oft work? ſo it is with the eye of the mind, if it be rightly diſpoſed, it has the moſt acute lively ſenſe. This eye of the ſoul, as it regards morals, Divines uſually ſtile Conſcience; which has the moſt intimate tender feeling ſenſe, if rightly qualified. There is nothing more ſenſible than life: now ſaving knowlege, when it informes Conſcience, gives a light of life, Joh. 8.12. i. e. a quick feeling Light, which can penetrate, and diſcerne things moſt ſpiritual and remote. In Naturals, our beſt knowledge is that which follows ſenſe and experience: ſo in ſpirituals, the moſt familiar, pleaſant, deep, affectionate working knowledge is that which ariſeth from an experimental feeling Conſcience. This is wel expreſſed by Moſes, Deut. 4.35.Deut. 4.34, 35. Thou haſt been made ſee to know, that the Lord he is God, there is none elſe beſides him. See to know, i. e. as v. 34. by tentations, by ſignes, by wonders, &c. God has given thee an experimental ſenſe and knowlege, that the Lord alone is God. Tentations and trials are the Schole of Chriſt; where Chriſtians gain a feeling knowlege of Chriſt: yea more in a day, than by Books in many years. Thus Rivet, under dying torments: I have, ſaith he, learned more Divinitie in ten days, that thou haſt viſited me, than in fivety years before. Thou haſt made me to go home into my ſelf: I was not before but in the World. I am now in the Schole of my God, and he inſtructs in another manner, than al thoſe Doctors. Thus alſo Mr. John Rowe Senior, ſaid: He never had any chaſtiſement, but the Lord had ſhewen him ſome miſcarriage by it. Afflicted Chriſtians have the moſt experimental knowlege of God, and their own hearts: and a little knowlege gained by an experimental feeling Conſcience, O! What wonders wil it do? None have more clear and raiſed expectations of Chriſts coming than ſuch, whoſe Conſciences have any feeling experimental ſenſe of that day, and what relates to it. For Conſcience has Reſſentiments or jugements of things, according to the ſenſe it is impreſſed withal. Hence the Apoſtle prays for the Philippians, Ch. 1. v. 9.Phil. 1.9, 10. That they might abound in al jugement, foreign, ſenſe, i. e. inward feeling experience: and he gives the reaſon, v. 10. That ye may approve things that are excellent, i. e. that ye may have ſo much Divine ſubtilitie and ſagacitie, as to diſcerne the coming of your Lord; and thence to approve thoſe moſt excellent things, which ſhal be then reveled.Heb. 5.14. The like Heb. 5.14. Senſes exerciſed to diſcerne both good and evil. An illightened ſanctified Conſcience is made up of ſpiritual ſenſes, which being exerciſed, clearly diſcerne the evil of ſin, and ſenſual good; as alſo the good of ſanctified evils, and thoſe good things hoped for, at the coming of our Lord. Spiritual ſenſe and experience, of thoſe objects we thinke on, doth much ſweeten our thoughts, and make them delightſome. Certain it is, that nothing more conduceth to our looking for the coming of our Lord, than ſuch a ſanctified Conſcience, inveſted with ſpiritual ſenſes, to diſeerne between good and evil. But, alas! how far ſhort are many profeſſors, of ſuch a tender, quick, feeling Conſcience? and is not this the main cauſe, that they ſo ſeldome look for the coming of their Lord? oh! what an Heaven upon Earth, is an experimental feeling Conſcience?
(9.) It muſt be a warme heart-affecting eye. We al know, that the eye, if deeply impreſſed with any object, affects the heart. So Lam. 3.5. Mine eye affecteth mine heart. Sight is the moſt affective ſenſe: no ſenſe ru… with more vigor, force and ſpeed into the Affections, than ſight doth, whether it be of good or evil. Moſes ſpeaks of ſome, Deut. 28.34. who ſhould be mad for the ſight of their eyes. As evil, ſo good things, that ſtrike on the eye ſinke very deep into the Affections. Such muſt the ſanctified eye be, that looks for the coming of our Lord. Indeed al Sacred Science is affective: if our notions and contemplations of things ſpiritual affect not our hearts; they are nothing worth. As corporal viſion is the dore to natural love; ſo ſpiritual viſion to ſupernatural. If our looking for the coming of our Lord affect not our hearts, it doth nothing. A Chriſtians ſanctified knowlege is warme: every notion ſends forth a …ivine ſparke into the Affections: look what he ſpiritually knows he affects, if good. If we wil contemplate the coming of our Lord, …he eye of our mind muſt be amorous and affectionate: Such as may enflame love, quicken deſires, ſtrengthen hopes, highten Joys, fire …ele and Indignation againſt ſin: A barren contemplation in things ſpiritual implies a contradiction. The ſpiritual ſight of Chriſt … ever affective: If our ſpeculation paſſe not …nto affection it is not right. Look as thoſe …iſciples, Luke 24.32. by converſing with …eir Lord felt a Divine fire burning in their …earts; ſo in like manner the eye, that looks or the coming of his Lord, is ever attended with a burning heat, or affectionate regard to …at great day.
(10.) Laſtly, It muſt be a vigorous Active Eye. The eye is the moſt ſpriteful vigorous part in mans bodie; becauſe moſt ful of animal ſpirits: So in the new Creature, nothing is more ſpriteful and active than the ſpiritual eye of Conſcience. The beſt meſure of our knowlege is not ſo much the Quantitie, as the Qualitie, and Activitie of it. As in nature, the leſſer the eye, if ſpriteful and vigorous, the farther, and more clearly it ſees: Thence the eye of a Sparrow, or Hawk ſees farther, and more diſtinctly, than the eye of an Oxe: becauſe the later, though greater, yet it is more dul, by reaſon of the diffuſion of the animal ſpirits: whereas in the eye of a Sparrow, the ſpirits being more contracted, the ſight is more ſpriteful, and active. This holds true in a great proportion here: Many ſincere Believers, who have leſſe knowlege for quantitie, oft have more diſtinct and clean ſights of the coming of their Lord, and things ſpiritual, than other profeſſors, who have a more bulky knowlege: and why? becauſe the former have a more ſpriteful vigorous eye … faith; which is ful of Divine ſpirits; whereas the later, albeit they may have a bigger eye, yet it is more dul and unactive. Abraham had but a little eye, if we regard the quantitie of his knowlege; yet he ſaw farther, and more diſtinctly, than the higheſt notional profeſſors now adays, which have only commun knowlege: and why? becauſe he had a ſpriteful vigorous eye of faith. So John 8.56. Your Father Abraham rejoice… to ſee my day, &c. It is the active working eye of faith, that alone can look for the coming of our Lord. The eye that ſincerely looks for the coming of Chriſt, wil worke the heart towards that day. In Chriſtianitie we know no more than we do: Working effectual thoughts are ever beſt: An idle, lazy, faint-hearted expectation of the coming of our Lord is the fruit of curſed formalitie; and has undone millions of ſouls. So much for the ſpiritual eye, whereby the ſoul looks for the coming of the day of God.
SECT. 2. The coming of the Day of God conſidered in it ſelf, its Adjuncts, and Conſequents.
2. WE procede to the Object, The coming of the day of God. Which we may conſider, (1.) In it ſelf. (2.) In its Adjuncts; (3.) In its Conſequents.
1. If we conſider the coming of the day of God in it ſelf, then our looking for it implies two reſpects.
(1.) A ſpiritual, particular, fixed Regard to this day, in al its Grandeur and Glorie. No man looks for the coming of the day of God, as he ought, but he that has a ſpiritual eye intent on the Splendor and Glorie of that great day. The firſt coming of our Lord was in the forme of a Servant, in a mean abaſed manner, without that pompe and ſtate, which was due to his glorious perſon: Ay, but his ſecond coming ſhal be in another-gets manner, ſuch as becomes the Lord of Glorie. So Mat. 16.27. For the Son of man ſhal come in the glorie of his father, with his Angels. The like Mat. 25.31. When the Son of man ſhal come in his Glorie, and al the Angels with him, then ſhal he ſit upon the throne, of his Glorie. So Paul 1 Theſ. 4.16. For the Lord himſelf ſhal deſcend from Heaven with a ſhout, with the voice of the Archangel, and with the trumpe of God. O What a glorious Apparence wil this be? how wil the whole World in a moment ring with this ſhout? What a dazling raviſhing luſtre wil ſhine from Chriſt, and al his retinue? Hence to look for the coming of the day of God, is to have a conſtant, great regard to that Glorie and Majeſtie, which wil attend this apparence of Chriſt. Thus Paul, Tit. 2.13. Looking for that bleſſed hope, and the Glorious appearing of the great God, and our Saviour Jeſus Chriſt. If we look not for the coming of the day of God, as the glorious appearing of the great God, we look not for it as we ought. The ſeveral particulars of this glorious apparence wil come under conſideration in our laſt Queſtion. In the general, The ſecond coming of Chriſt wil be the moſt glorious object that ever eye beheld; and a ſpiritual believing eye, fixed on the coming of the day of God as moſt glorious, ſees a glorie in al things that refer to that day: a glorie in Grace; a glorie in Ordinances; a glorie in duties; a glorie in ſufferings; a glorie in promiſſes; a glorie in Saints, &c. Oh! What a glorie doth that great day, and the forethoughts of it, infuſe into althings that belong to Chriſt? And, on the contrarie, how doth the ſpiritual ſight of this glorious day darken al the Glorie and beautie of this lower world? What a fading Sun-burnt flour are althings below, to a believing ſoul, that has his eye of faith fixed on this great and glorious day?
(2.) To look for the coming of the day of God implies, a ſpiritual conſtant regard to it, as the meſure of al Good and Evil; to look on nothing as real happineſſe or miſerie, but what wil be ſuch at the coming of our Lord. He that looks for that great day, wil look on nothing here below as great. He that looks up for the coming of the day of God, wil look down on althings of time, as emtie, poor, and fading. None looks for the coming of the day of God as he ought, but he that meſures althings by it; he who deſires creature-comforts, not for enjoyment, but for uſe; and when he hath them doth uſe them aright, not as fuel for his luſt; but as preparatives, to fit him for the day of God. This is the ſubſtance of Pauls exhortation,1 Cor. 7.29, 31. 1 Cor. 7.29. But this I ſay, brethren, the time is ſhort, i. e. The coming of the day of God is very near: our Lord ſtands at the dore: what doth he collect thence? It remaineth, that both they that have Wives, be as though they had none, i. e. They muſt ſtudie, and endeavor moderation in the uſe of them, and contentation in the loſſe of them: whiles they have them they muſt uſe them as it becomes Chriſtians, and keep their hearts in an habitual readineſſe to part with them, when God cals them to it. This he inculcates; and addes the reaſon,foreign idem eſt quod foreign, niſi quod videtur plenius quiddam ſignificare ſcil. v. 31. And they that uſe this world, as not abuſing it: The Original foreign, abuſing, is of the ſame origination with foreign, that uſe; only the former ſignifies ſomewhat more, and therefore may be properly rendred overuſing. Moſt men, in uſing the World, do overuſe, and ſo abuſe it. Now the World is overuſed, (1.) When men are anxiouſly careful in the getting or keeping of it. Thence he addes, v. 32. But I would have you without carefulneſſe, i. e. anxious diſtracting care. (2.) Men overuſe the World, when they conſume and laviſh it on their Luſts. So the Original to abuſe, ſometimes ſignifies to conſume in uſing. (3.) When men do not exerciſe ſome grace in the uſe of what they have, they overuſe it. But (4.) Men chiefly overuſe or abuſe the World, when they do not uſe it in ſubſervience and ſubordination to the other World, i. e. When men do not make the coming of the day of God the meſure of their uſe. Al men overuſe the world, when they do not meſure their uſe of it, by the coming of their Lord. This ſeems included in the following reaſon, v. 31. For the faſhion of this world paſſeth away. Locutio deſumta eſt a Theatro. Dicitur foreign ubi ſcena invertitur aliamque plane oſtendit faciem. Grot.The faſhion foreign The Scheme, Scene, Figure, Apparition, Pageant, or Shew of this world. The notion is borrowed from the Theatre or Stage; whereon men acted their parts, and then the Scene was changed, another face appeared. So much alſo, foreign, paſſeth away, importeth, namely the change of a Scene. As if the Apoſtle had ſaid: Alas! what is this world, but a Theatre or Pageant? men here act their parts awhile; but how ſoon are they gone off this Stage? yea, wil not our Lord ere long come and involve this great Theatre in flames? what wil then become of this Pageant which men now ſo much gaze on, and idoliſe? Should not this engage us as to be very careful, that we do not overuſe, or abuſe the things of this World? Ought we not al to uſe them ſo, as we may find comfort therein at the coming of the day of God? Should not this approche of our Lord be the meſure of al our thoughts, Inclinations, Affections, care, and uſe of this world? Certainly, he that looks for the coming of his Lord, wil not overuſe this world, but uſe it in ſubſervience, to that great day. Thus Paul, 1 Cor. 9.25, 27.in what follows, 1 Cor. 9.25. And every man that ſtriveth for maſterie, is temperate in althings. This diſcourſe is borrowed from their Olympic games; wherein thoſe who combated, or wreſtled were very temperate in their diet; uſing al in ſubſervience to their game: ſo the word Temperate, ſignifies,foreign to have althings in our power. He that wil combat or run the race for Heaven muſt have power over althings beneath: He muſt firſt get victorie over himſelf, and then he wil, with eaſe, get victorie over al his adverſaries. He that is under the power of his own luſts, wil never get power over tentations, or difficulties. But what was it that made Paul thus temperate in althings? That he addes: Now they do it to obtain a corruptible Crown; but we an incorruptible. As if he had ſaid: Alas! in al thoſe famous Olympic games, what was the reward of al their temperance, and Agonies, but foreign, a leafy fading crown? But we have a ſubſtantial, incorruptible crown in our eye; which we expect at the coming of our Lord. Thence he addes: v. 27. But I keep under my bodie, and bring in into ſubjection. Theſe words ſeem borrowed from the Grecian foreign, or Wreſtlers, who having vanquiſht their Adverſarie, led him captive in triumph: ſo the firſt word foreign ſignifies to beat black and blew; and then foreign to lead captive, with triumph. The ſenſe is: I combat dayly with my bodie, to bring it into ſubjection, that ſo I might meet my Lord with triumph, and comfort. Such was Paul's regard to the coming of the day of God: He prepared his bodie, and mind, by al manner of Chriſtian exercices: he made the coming of his Lord the meſure of al inferior goods: he looked on al he had as given by Chriſt, and ſo was ready to give back al to Chriſt, when he called for it: what he had he improved for Chriſt, and what he had not he contentedly wanted: He knew how to abound in his wants, and how to want in his abundance, Phil. 4.12. He could be diligent in the uſe of earthly comforts, and yet dead to them: He was better pleaſed in his mean condition, than worldlings are in the higheſt: He purſued after a world to come, and that made him contemne the preſent: His eye was fixed on the coming of his Lord, and that took him off from admiring any good things of time. Thus Paul; and ſo muſt we make the coming of the day of God, the meſure of althings. So much for the coming of the day of God conſidered in itſelf.
2. If we conſider the coming of the day of God in its Adjuncts, then to look for it implies, (1.) To look on it as near. Things remote affect but little: the nearer an object, is, if it greatly concerneth us, the more it affects. Now there is a twofold nearneſſe, under which we are to look for the coming of the day of God: Firſt the nearneſſe of its approche to us: and Secondly, the nearneſſe of our approche to it. (1.) We are to look for the coming of the day of God in the nearneſſe of its Approche to us. This has ever been the great ſin of the ſecure world, that men look on the coming of the day of God as a thing remote. Yea, our Apoſtle Peter foretold, that this would be the great ſin of theſe laſt days: ſo in ſome few verſes before our Text, 2 Pet. 3.3, 4. knowing this firſt, that there ſhal come in the laſt days ſcoffers, walking after their own luſts; and ſaying, where is the promiſſe of his coming? &c. And this prodigious piece of Atheiſme, which Peter preſageth would befal theſe laſt days, ſeems to have given the original occaſion of the following diſcourſe, touching the ſecond coming of our Lord: Yea, and that which is yet more remarquable is this, that the nearer the day approcheth, the more remote ſecure ſinners, by their unbelief, make it to be. Thence Peter dwels much on this argument, that the day of Chriſts coming is near. So v. 9. The Lord is not ſlack concerning his promiſſe. Again v. 11. Seing al theſe things ſhal be [Greek. are] diſſolved, &c. He ſpeakes in the preſent tenſe, to ſhew the nearneſſe of this day. So that to look for the coming of the day of God, is to look on it as near to us. Thus Paul, Phil. 4.5. The Lord is at hand. And Hebr. 10.37. For yet a little while, and he that ſhal come, wil come, and wil not tarrie. The like Jam. 5.9. Behold the Judge ſtandeth at the dore. And if thoſe primitive Saints looked on the coming of the day of God as near, how much nearer then ought we to look on it? Oh! with what ſwift wings doth it poſt towards us? How ſoon wil winged time ruſh hinto Eternitie? The laſt words that ever Chriſt ſpake, or wil ſpeak to the end of the world, in a way of Goſpel Adminiſtration, were to aſſure us that he would come quickly, Rev. 22.20. He which teſtifieth theſe things, ſaith, ſurely, I come quickly, Amen. This Amen is a ſeal for ratification, and confirmation, to aſſure us, that our Lord wil quickly come. Lo! do not the Heavens begin to open, and make way for the coming of the Lord of Glorie? May we not, by a ſpiritual eye of faith, ſee him coming in the clouds? May not a gracious heart hear the laſt Trumpe ringing in its ears? Is not that fire already kindled, which ere long wil turne the whole globe of Heaven and Earth into flames? Is not the Judge of quick and dead at the dore? And ought we not then to look on the coming of the day of God as near?
(2) We are to look on the coming of the day of God as near, in regard of our approche to it, by Death. Though the coming of this day ſhould be never ſo remote, in regard of the laſt jugement, yet it is moſt certain, that our approche to it by death is moſt near. Alas! who knows how ſoon any of us may behold our particular day of jugement ſtaring us in the face? Do we not al begin to die, aſſoon as we begin to live? Is not death as eſſential to us as life? What is our preſent life but a coming into, and going out of this world? What is this preſent earthly Tabernacle we live in, but our Inne, our Hoſpital, our Leper-houſe? How ſoon wil a little time eat us out of our poſſeſſion? Doth it not then nearly concerne us to look dayly for death? And is not this a main part of our looking for the coming of the day of God? This was Pauls frame, Phil. 1.23.Phil. 1.23. For I am in a ſtrait betwixt two, having a deſire to depart, and to be with Chriſt, which is far better. To depart, foreign contains various emphatic notions proper to the ſenſe. It ſignifies (1.) To looſen or relinquiſh our chains, as priſoners. (2.) To depart from our Inne, to our home. (3.) To weigh anchor, and ſet ſail. (4.) To looſen the cords of our Tents as Soldiers. (5.) To be reſolved into our firſt elements, as bodies corrupted. So that Pauls longing deſire was to depart from his bodie, as his priſon, his Inne, his Tent, &c. And why? That he might be with Chriſt. This made him ſo willing to be diſſolved, that ſo he might be taken into a more intimate union with his Lord, for whoſe coming he ſo much looked. He looked on the diſſolution of his bodie to be but the conjunction of his ſoul with Chriſt: Death was in his eye but a dore to life: He knew death would take nothing from him but his priſon, his chain, his clog, his ſhame, his ſting, his poiſon, his burden, his miſerie. This made him to look for the day of death, as the day of his eſpouſals and coronation. So that it's evident, to look for the coming of the day of God implies our looking for death, which is a great approche thereto. And may we not take up this as a general obſervation, that none have more lively expectations of the coming of their Lord, than thoſe who have moſt freſh and affectionate expectations of death? And on the contrary, do not they alwayes put far from them the coming of the day of God, who put far from them thoughts of death? ſuch an eſſential and intimate connexion is there between theſe two. Ah! think how ſoon your breath wil grow cold, your eye ſtrings break, your ſoul ſtand trembling at the dores of your lips, and take flight at the windows of your eyes; and then you cannot but look for the coming of your Lord. Doth not the frailtie of life, ſpecially in theſe days, engage us to look for death? And are any more fit to live, than thoſe who think moſt of and prepare for dying? Should we not whiles on earth ſo live, as alwaies dying; that ſo we may, when death comes, live alwayes with our Lord? Is not life and death the ſame thing to him, that daily lives in the expectation of, and preparation for death? Oh! then why ſhould we not ever live in the expectation of death, which wil join our ſoul, and Chriſt together?
(2.) Another Adjunct of the coming of the day of God is its Ʋnexpectedneſſe. This is fully expreſſed, 2 Pet. 3.10. But the day of the Lord wil come as a thief in the night. We al know the coming of a thief is unexpected: yea the nearer he is, the leſſe uſually he is expected. Such wil be the coming of our Lord, as he himſelf informes us, Luke 12.39, 40. If the good man of the houſe had known what hour the thief would come, he would have watched. Be ye therefore ready alſo: For the Son of man cometh at an hour, when ye think not. We find this exemplified in the parable of the Virgins, Mat. 25.6. And at midnight there was a crie made, Behold the Bridegroom cometh. The Bridegrooms coming at midnight, argueth that our Lords coming ſhal be when leaſt expected: For men at midnight are uſually in their deepeſt ſleep. So then, to look for the coming of the day of God, is to look on it as that, which wil come when leaſt expected. Oh! what a ſurpriſe wil it be to ſlumbering virgins, to hear that midnight crie, behold the bridegroom cometh? Yea, how many wiſe Virgins wil be found ſlumbering, and ſo not expecting this great day? Is it not therefore the dutie of al, to look for the coming of the day of God, as that of a chief in the night, who cometh when leaſt expected.
3. We may conſider the coming of the day of God in its Conſequents; which are various: but, at preſent, we ſhal mention only two, namely the final Jugement, and Eternitie: and in this regard;
(1.) To look for the coming of the day of God, implies a looking for the laſt Jugement. Oh! what a great day wil that be, when ſin ſhal no longer go maſqued, nor Godlineſſe diſgraced: How wil Grace then ſhine forth in its own native glorie, and beautie? How wil al the fuel, with which men now feed their luſts, be then turned into fuel for Hel-fire, and ſtings of Conſcience? With what an inſatiable hunger and thirſt, wil the ſenſual glutton and drunkard be then tormented? What a vexatious fire wil burne both bodie and ſoul of the laſcivious unclean wretch? Wil not every luſt then have its proper torment? ſhal not the ſecure Conſcience then be filled with …morſes and ſtings? How wil the avarici…s greedy worldling then periſh with want? What confuſion and ſhame wil ſurpriſe the …oud ambi…ious man? Wil not then the fooliſh Chriſtian appear to be wiſer, than the moſt …afty politician? Shal not the poor believers …le habit ſhine more, than the rich mans ſcar…t and glittering robes? Wil not the contemt …f this World be of more value, than al the …reaſures of it? Shal not the tears of the pe…itent ſoul then bring more comfort, than al …he mirth and joy of this world? Wil not an …oly life then give more ſatisfaction, than al …he licentious humors of this life? O! what … glorious day wil the day of Jugement be? How wil althings be ſet at Rights then? Shal …ot every mans work then be made manifeſt, …s 1 Cor. 3.13? Oh! what a glorious manifeſtation wil there then be made of al the hidden things of darkneſſe, whether good or bad? So 1 Cor. 4, 5. Therefore judge nothing before the time, until the Lord come, who both wil bring to light the hidden things of darkneſſe, and wil make manifeſt the counſels of the hearts: and then ſhal every man have praiſe of God. Here the Apoſtle cals us off from our preſent uncharitable cenſures of things ſecret, to a looking for the coming of the day of God, and that righteous jugement which ſhal then be made, of the moſt hidden things. Hence it is evident, that a great part of our looking for the coming of the day of God conſiſts in our looking for the day of Jugement, which wil follow thereon.
(2.) To look for the coming of the day … God, implies a deep fixed regard to Eterniti… as an eſſential conſequent thereof. Eternit… indeed is a great word; But, O! how mu… greater is the thing it ſelf? How far ſho… are al our Expreſſions and Affections of Eternitie? Had we right notions of that eterna… ſtate, we ſhould not thinke of it without a… extaſie or rapture. But alas! alas! Eterniti… is too big for our poor ſhallow apprehenſions… How ſoon are our ſhort capacities ſwallowe… up, when we dive into this infinite Abyſſe an… Ocean of Eternitie? And yet without a regard to it, we neither thinke, nor affect, no… act any thing as we ought. Eternitie gives forme and ſpirit, both to the life of Grace and Glorie. We had better never be happy, than be happy only for a time. If thoſe glorified Saints in Heaven were not aſſured o… an Eternitie to be happie in, their happineſſe for a time would render them the more miſerable in the end. Time renders althings little or nothing; but Eternitie althings great. Eternitie ſums up al time in formal Being, without ſucceſſion: If thou art one moment happy in Eternitie, thou art for ever ſo. Take away ten millions of years from Eternitie, and you take away nothing: Millions of years make not the leaſt moment of Eternitie. Caſt but an eye on Eternitie, and al the goods and ils of time wil appear to be pure nothings. Alas! how little difference is there between the ils and goods of this life, if we regard Eternitie? Yea, wil not the croſſes and ſorrows of this life, if ſanctified, appear to be great bleſſings; and unſanctified bleſſings great curſes, to one that has an eye of faith fixed on Eternitie? He that looks with a ſteady …eye to Eternitie, wil count his loſſes in this life for Chriſt great gains; his ſorrows mater of …oy; his reproches, his glorie; his miſeries, his bleſſings; yea, death it ſelf his dore to life. Surely they who have Eternitie in their eye, can ſee nothing in this world agreable, or great. There is no real happineſſe or miſerie, but what is Eternal. Hence al that look for the coming of the day of God, muſt alſo look for Eternitie. For, without regard hereto, the coming of the day of God wil ſignifie but little. Al our thoughts, Intentions, Inclinations, deſignes, Affections, and Actions run into Eternitie, and ſubſiſt there, aſſoon as they have a being: wherefore our main worke is to caſt an eye of faith after them; and oft to conſider, what account we ſhal be able to give of them at the coming of our Lord. Faith is great with Child of Eternitie: and the more we live by faith, in the expectation of Chriſts coming, the more we wil live in the believing views of Eternitie. Oh! how little wil althings of time ſeem to him, who has his eye fixed on things eternal. So 2 Cor. 4.18. while we look not at things that are ſeen; but at things that are not ſeen: for the things that are ſeen are temporal, but the things that are not ſeen are eternal. A ſight of things Eternal darkens al the glorie of things temporal. So much for the Object.
SECT. 3. The Goſpel the Medium, through which we by faith, look for the coming of the day of God. Alſo the ſeveral Acts of faith in looking for Chriſts coming.
3. ANother requiſite in natural Viſion o… Sight, is the medium, through which we look. Now the Medium through which we look for the coming of the day of God is the Goſpel, and the Promiſſes thereof. Such is the imperfection of our preſent ſtate, as that we cannot ſee things Divine but in a glaſſe, and that darkely, if compared with the intuitive Viſion of Saints glorified. So 1 Cor. 13.12. But now we ſee through a glaſſe darkely; but then face to face. The Goſpel is this Glaſſe, which implies both imperfection and perfection. (1.) Imperfection, if compared with the ſtate of Heaven; Yet (2.) Perfection, if compared with the knowlege of ſenſe and reaſon. For the Goſpel is a clear Cryſtal Glaſſe, which diſcovers to us Divine things more diſtinctly than Nature or the Law can do. Evangelic promiſſes, touching the coming of the day of God, are ſpiritual proſpective Glaſſes, through which a Believer, by faith, clearly and diſtinctly beholds the coming of our Lord. Thus Abraham beheld the firſt coming of the day of God, John 8.56. Your Father Abraham rejoiced to ſee my day: and …e ſaw it, and was glad. How did Abra…am ſee the day of Chriſt? Surely in and by …he promiſſe. Thus Gal. 3.8. Its ſaid: The Goſpel was Preached unto Abraham, ſaying, in thee ſhal al Nations be bleſſed, i. e. in thy ſeed, which is Chriſt, as it is interpreted, …. 16. Oh! what a clear, diſtinct, real, glorious ſight had Abraham, through the glaſſe of the promiſe, of the firſt coming of our Lord? Juſt ſo, yea, much more, may believers, in theſe Evangelic times, behold, by ſaith, through the glaſſe of the promiſſe, the ſecond coming of the day of God. There are ſome proſpective glaſſes, ſo artificially made, as that you may ſee through them diſtinctly things very remote and obſcure; as the Spots in the Moon, &c. Such a proſpective glaſſe is the Goſpel, and the promiſſes thereof: The coming of the day of God is very remote, as to ſenſe and reaſon, which are apt always to clamor, in the language of thoſe Atheiſtic ſcoffers, 2 Pet. 3.4. where is the promiſſe of his coming? &c. …ay, but now an eye of faith, looking through the proſpective glaſſe of the promiſſe, beholds our Lord coming in the clouds, as really, evidently, and diſtinctly, as the natural eye ſees the Sun in the firmament. O! What …ively glorious views might we have of the coming of the Son of God, had we a lively active faith fixed on thoſe Evangelic promiſſes, which repreſent the ſame? But, alas! here lies the miſerie of many knowing profeſſors, they contemplate the coming of the day of God, only in the deceitful glaſſe of their own falſe Imagination, and carnal reaſon; and then, no wonder if they are ſtrangers to it. Ah! how few, yea very few, look for the coming of the day of God, as repreſented, and offered to an eye of faith, in and by the promiſſes? Certainly, if the promiſſe be not the meſure and medium of our ſight, al our ſeeming faith is but real unbelief. Nothing may fal within the compaſſe of your expectations, but what fals within the compaſſe of the promiſſe: If there be the leaſt caſt of your eye towards the coming of the day of God, beſide, or without the promiſſe, it is but carnal reaſon, and therefore attended with much confuſion and darkeneſſe; yea, it wil end in greater unbelief and ſecuritie. Be ſure then, in al your lookings for that great day, you keep your contemplations and expectations within the compaſſe of the promiſſe.
4. The laſt thing required to make up natural Viſion or ſight, is the actual reception of the Object into the eye. And herein the excellence of the ſight, above al other ſenſes, diſcovers it ſelf. For the eye can, with the leaſt turne or motion, in an inſtant fetch in the moſt remote objects, even the celeſtial bodies. So quick and comprehenſive is its reception. Now this, as ſpiritually applied to our looking for the coming of the day of God, implies ſeveral acts of the believing ſoul.
(1.) One great act of faith, in the actual reception of, or looking for the coming of the day of God, is, to realiſe that great Day. The more real our notions are, the more affective and effective they are. There is a vaſt difference between the ſight of the Sun in the Firmament; and the ſight of it in a picture: the former is real, the later not: So in like manner, the difference is not leſſe, between the beholding of Chriſts ſecond coming, as held forth by notions only, and the real view of it by faith. It is the proper worke of faith, to give the ſoul real views of things; Faith is the greateſt realiſer in the World: It can realiſe things moſt remote, as to ſenſe and reaſon: Things infinitely out of ſight, in regard of time, and natural exiſtence, faith makes them preſent, and ſo gives a real view of them. Al real ſight implies an exiſtence of the object in the eye, agreable to the exiſtence it has in it ſelf: So real knowlege denotes a real being of the object known, in the mind of him that knows it. For nothing is really apprehended, unleſſe the real Idea or image of the thing it ſelf be in the mind of him that apprehends it. This is moſt true here, unleſſe the coming of the day of God be really exiſtent in the eye of faith, we do not look for it. This indeed is one of the greateſt myſteries of faith, that it can realiſe things moſt remote, even the coming of the day of God. Al reading, hearing, ſtudying, meditation, and diſcourſing wil not diſcover to us the coming of our Lord, without faith realiſe that day. The Scholes give us a good diſtinction, between Abſtract, and Intuitive knowlege: Abſtract knowlege is the contemplation of things in their notions, pictures, or propoſitions only: but Intuitive knowlege is the contemplation of things as they exiſt in themſelves. Such an Intuitive, though reflexe, ſight doth faith give us of the day of God, by realiſing of it to the ſoul.Heb. 11.1. So Heb. 11.1. Faith, is the ſubſtance of things hoped for. foreign, The ſolid baſis, ſubſiſtence, eſſence, or realitie of things hoped for; which have no actual exiſtence or being of their own. Such is the realiſing power of faith; and ſo efficacious is it, to make the coming of the day of God, which is the main of thoſe good things hoped for, really exiſtent, and actually preſent in the believing ſoul. O! What a miraculous efficace hath faith, to make things abſent preſent; things hoped for actually exiſtent? And doth not a main part of our looking for the coming of our Lord conſiſt herein? could we but by faith realiſe that great day, what lively, intuitive, heart-affecting views ſhould we have of it? how would our hearts be raviſht in the previſion, or foreſight of it? What wonders of Grace and Godlineſſe would it worke in our hearts and lives? But, ah! here lies the bane of our profeſſion, we content our ſelves with ſome notional ſpeculations, and contemplations of that glorious day, without that real intuitive view thereof; which faith gives. Read but Heb. 11. and you'l ſee how thoſe great worthies by faith did realiſe things hoped for. So v. 13.Heb. 11.13. Theſe al died in faith, not having received the promiſſes; but having ſeen them afar off: i. e. as Mariners, in a tempeſt at Sea, if they can, by a proſpective glaſſe, diſcerne their harbor afar off, how do they rejoice, and make towards it? ſo faith, beholding through the optic glaſſe of ſome promiſſe, good things promiſſed, it doth realiſe the ſame, and rejoice therein. Thence it follows: and were perſuaded of them, i. e. they looked upon them as really exiſtent in the promiſſe as if they had been in poſſeſſion. Yea, he addes; and embraced them: i. e. they, as it were, hugged them in their armes, and ſolaced themſelves in the embraces of them, juſt as a man doth his intimate friend, who has been long abſent, in a remote Gountrie. Such a real view did faith give them of thoſe good things promiſſed, and hoped for. And O that we could by faith thus realiſe the coming of our Lord! What lively glorious Ideas; what raviſhing views ſhould we then have of that day?
(2.) The actual looking for the coming of the day of God implies an evident, diſtinct, particular view of that day. This alſo is the worke of faith, which is not only the ſubſtance of things hoped for, but alſo the evidence of things not ſeen, Heb. 11.1.Heb. 11.1. foreign, the meridian noon-day 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 thorow the objects it lookes upon, and ſo gives a diſtinct view of them. We find a great promiſſe,Oculo ad oculum videre, eſt cominus evidentiſſime videre. Eſa. 52.8. For they ſhal ſee eye to eye, when the Lord ſhal bring again Sion. What is it, to ſee eye to eye? To ſee eye to eye, is to ſee moſt evidently and diſtinctly. Such muſt be our looking for the coming of the day of God. Such an evident diſtinct view had the believing Galatians of Chriſt crucified,Gal. 3.1. Gal. 3.1. before whoſe eyes Chriſt hath been evidently ſet forth, foreign.foreign prius depictus fucrat. Beza. They had ſuch evident, diſtinct, particular views of Chriſt crucified, as if his paſſion had been acted, to the life, before their eyes. Whence it follows; crucified among you. How was Chriſt crucified among them? Was he not crucifed at Jeruſalem, which was many hundred miles from Galatia? Yes; but yet Chriſt crucified was ſo lively repreſented by Pauls Miniſterie, to their eye of faith, as if he had been crucified among them.foreign pro foreign, Heſych. foreign: nam qui eſt foreign ad ſummun uſ que pervadit. Stephanus. Such diſtinct, evident, particular, believing views ſhould we have of the coming of our Lord. Such, Paul tels us, the Theſſalonians had, 1 Theſ. 5.2. For you your ſelves know perfectly, that the day of the Lord ſo cometh, as a thief in the night: perfectly, foreign, exactly, accurately; as if the day of the Lord had been drawen to the life in their hearts. The more diſtinct, accurate, particular notice we have of Chriſts ſecond coming, the more we ſhal haſten towards it, and the more efficacious Influence it wil have on our hearts and lives.
(3.) Actually to look for the coming of the day of God implies alſo, dayly to familiariſe that day; to have familiar acquaintance, conſtant converſe with it, in our thoughts. None look for this great day, as they ought, but ſuch as oft viſit, and familiarly acquaint themſelves with it, in their Meditations. This was Pauls manner of converſation, as he himſelf aſſures us,Phil. 3.20. Phil. 3.20. For our converſation is in Heaven, From whence alſo we look for the Savior, the Lord Jeſus Chriſt. The Apoſtle, in the words precedent, ſpeaks of ſome, who minded nothing but earthly things: But, ſaith he, for our part, our converſation is in Heaven. foreign, our manner of life, our commerce, our ſtate. The word in its primary notion ſignifies a State, or Republic, or Citie, or Societie of people, united together as one bodie; governed by the ſame Laws; enjoying the ſame privileges; ſubject to the ſame Prince, or governours; and having among them one and the ſame forme of Governement. But this word being taken from foreign, which anſwers to the Hebr. foreign, and ſignifies to walke or converſe as Citizens, hence alſo it is uſed to ſignifie a converſation, or manner of life. We may take in both regards. (1.) Saith Paul, our converſation is in Heaven: i. e. Heaven is our Citie, our State: we are governed by its laws; ſubject to its Prince, and under the enjoyment of its privileges. (2.) Our Converſation is in Heaven, i. e. the current of our thoughts, Inclinations, Affections, Actions, and Manner of life is in Heaven. And why ſo? that he addes: from whence alſo we look for the Savior, the Lord Jeſus Chriſt: foreign from whence, is referred by ſome to the whole mater; by others to converſation; by others to Heaven: The difference is not material: The ſenſe ſeems this: And truely its no wonder that our converſation is in Heaven, ſeing we thence expect the coming of our Lord. Is he not our Savior, our life? and ought we not to live where our life is? where ſhould the member be, but where the Head is? Wil he not ere long come from Heaven? and ſhould we not, by al manner of Heavenly thoughts and Aſpirations, go forth to meet him day by day? ought we not every hour to ſend forth holy ejacultions to meet our Lord? Whatever you are about, you ought to have the coming of your Lord before your eyes. Are you plodding, and contriving about your worldly affairs? Why be ſure you loſe not the thoughts of your Lords coming. Are you in a journey? let the thoughts of your Lords coming be your companion. Let your firſt and laſt thoughts every day converſe with your coming Lord. Entertain your hearts frequently with ſuch ſacred Soliloquies as theſe: Methinks, I hear the laſt trumpe ever ſounding in mine ears: Methinkes, I ſee my Lord Jeſus coming in the clouds, with ten thouſands of his Angels. Thus we ought to familiariſe the coming of the day of God. And that more particularly, (1) By holy ejaculations? O! what frequent ejaculations ought we to ſend forth, towards the coming of our Lord? One ſaving glance towards this day brings life to the ſoul. But oh! what familiar converſe have they with this great day, who dayly ſend forth multitudes of ejaculations towards it? what an Heavenly converſation is this? (2.) We muſt familiariſe the coming of the day of God by fixed contemplation on it. There muſt be a dwelling of the thoughts on that day, by ſtated and fixed meditation every day. The more our thoughts dwel on this day at ſtated ſeaſons, the more familiar it wil be to us.
(4.) Actually to look for the coming of the day of God implies further, dayly to wait for it, to ſtand on our watch tower, and thence always to expect it. This we find oft inculcated by our Lord, and his Apoſtles. Thus Luke 12.35. Let your loins be girded about, and your lights burning. 36. And ye your ſelves like unto men that wait for their Lord, when he wil returne from the wedding, that when he cometh and knocketh they may open unto him immediately, &c. So Luke 21.28. having mentioned in the precedent verſes, the forerunners and ſignes of his coming, he addes: and when theſe things begin to come to paſſe, then look, and lift up your heads, for your Redemtion draweth nigh. Albeit this ſeems limited to ſome time immediately foregoing the coming of Chriſt, yet it may, by a paritie of reaſon, be extended more generally, to our waiting for Chriſts coming at al times. So Rom. 8.23. Paul makes it a proprietie of Saints to wait for their Adoption, namely at the coming of Chriſt. Yea, 1 Theſ. 1.10. Paul makes this one of the firſt frames they arrived unto, after converſion, To wait for his Son from Heaven. Now this waiting for the coming of the day of God implies, dayly to revive and refreſh our thoughts and expectations of that day: not to give way to any ſhort ſlumbers, much leſſe to deep ſleeps; but to be always in exſpectation of that great day. This is the great faut of the wiſe Virgins, as wel as the fooliſh, they are ſurpriſed with fits of ſlumber; which are oppoſite to waiting for the coming of our Lord. Mat. 25.5. O! what a world of ſuch ſlumbering Virgins are there?
(5.) Actually to look for the coming of the day of God imports farther, to get a Prepoſſeſſion of that day, and thoſe good things hoped for, therein to be enjoyed. The eye, by looking on the Sun, gets a poſſeſſion of it: yea, there are certain Optic Glaſſes, which give the eye the real Image and poſſeſſion of Objects very remote. So, by looking on the ſecond coming of Chriſt, and thoſe good things hoped …or, in that day, by an eye of faith, through …he Optic glaſſe of the promiſſe, we come …o poſſeſſe the ſame. So Mat. 5.8. Bleſſed are the pure in heart; for they ſhal ſee God, …. e. poſſeſſe and enjoy God. Thus, by looking on the coming of Chriſt, you poſſeſſe him. This ſpiritual viſion of faith gives poſſeſſion and Fruition. Yea, in natural contemplation, the mind, by gazing on its object, gets the poſſeſſion of it: and ſo the mind by underſtanding becomes althings. This holds much more true in ſpirituals; ſuch, as by faith gaze much on the ſecond coming of the day of God, thereby really poſſeſſe the ſame. Look on Chriſt by faith and you poſſeſſe him.
(6.) Actually to look for the ſecond coming of our Lord, implies thus much alſo, to get the ſoul transformed into the image of Chriſt: Al ſaving views of Chriſt, whether as paſt or to come, do transforme the heart into the image of Chriſt. Whiles, by the eye of faith, we look on Chriſt, in his ſecond glorious coming, a little image of Chriſt is ſtamped on faiths eye. So 2 Cor. 3.18. As take a looking-glaſſe, and expoſe it oppoſite to the Sun, and it wil have an Image of the Sun ſtamped on it; yea, it wil ſhine, in imitation of the Sun: So, ſuch as contemplate the face of Chriſt, in his glorious appearance, wil have a little image of Chriſt ſtamped on the face of their ſouls. This was typified by the tranſformation of Moſes's face, when he had ſeen God. Look on Chriſt by faith, and live in, and to Chriſt: look on Chriſt, and love Chriſt: look on Chriſt and be humble, as Chriſt was: look on Chriſt, and be crucified to the World, as Chriſt was: Look on Chriſt, and be patient as he was: Look on Chriſt, and thou wilt, in thy meſure, ſhine with Grace, as Chriſt ſhined Such a miraculous influence has our looking on Chriſts ſecond coming by faith, to tranſforme the heart and life into the image of Chriſt. So much for the firſt branch of the Queſtion? What it is to look for the coming of the day of God?
SECT. 4. What it is to haſten to the coming of the day of God?
IN the next place, we are to examine, What it is to haſten to the coming of the day of God? The Object here is the ſame as in the former Inquirie, and therefore needs not any further conſideration. the only thing we are to conſider here is the various Acts of the ſoul, in haſtening unto the coming of the day of God: In the general, there ſeems to be this difference between our Looking for, and Haſtening unto the coming of the day of God: In the former, the ſoul, by apprehending or contemplating the coming of Chriſt, receives in a lively Idea, or Image thereof: In this later, the ſoul, by Wil and Affections, goes forth to meet its approching Lord. This ariſeth from the natural difference between the ſouls ſeeing, or knowing, and willing things: for in ſeeing or knowing the object is by its Idea, or Image received into the ſoul: but in willing and affecting things the ſouls goes forth to meet, and adhere to its object. So that this haſtening to the coming of the day of God conſiſts in the Egreſſe, or going forth of the ſoul, by Wil, Affections, and al ſpiritual exercices of Grace, to meet our approaching Lord.
1. To haſten to the coming of the day of God implies a firme, inviolable, vehement Bent of Wil towards that Day. So much as there is of a bended wil towards the coming of our Lord, ſo much doth the ſoul haſten thereto. O! how tenacious and invincible ſhould the wil be, in adhering to the coming of the day of God? This ſeems included in that exhortation of Barnabas, Act. 11.23.Act. 11.23. where he exhorts them, with purpoſe of heart, to cleave unto the Lord. foreign, with a fixed, determined, reſolute Bent of wil, to adhere to the Lord, both in his preſent diſpenſations, and approching glorious apparence. The force and efficace of this bended wil conſiſts in the deliberate Intention, or Inclination thereof, towards that great day: when the ſoul doth, with a plenitude, or fulneſſe of Wil, adhere to our approching Lord. Now this ſtrong bent of wil procedes from the ſpirit of Sanctification, and Adopption, who inſpires and infuſeth into the wil a Divine Love; which is as a pondus, or weight to incline it towards the coming of the day of God. Hence we find this haſtening to the day of God expreſſed by Paul, by love thereto, 2 Tim. 4.8. where he ſaith,2 Tim. 4.8. There is laid u… a Crown of Righteouſneſſe for al them that love his appearing. The ſoul lives where it Loves. Love has a violent Impetus, or ſweet violence, whereby it bindeth the wil to the object beloved. Love the day of God, and you haſten to it, yea live in it. So Can. 8.6. Set me as a ſeal on thine heart, as a ſeal upon thine arme; for love is ſtrong as death— it hath a moſt vehement flame, &c. By love the heart aſcends up, as in a flame, to meet our Lord. Love is a ſwift poſt, that carries the heart to its beloved: It is never ſatisfied, 'til it arrives to union, and fruition of what it loves. Abſence fires love, and makes it burne with a vehement flame towards its approching Lord. Yea, it gathers force from obſtructions, and difficulties. Love burning in the Intention of the wil gives ſwift feet, yea wings to the ſoul, to flie towards the coming of the day of God. A ſoul inſpired with love to our approching Lord, is not its own, but loſeth it ſelf in the boſome of its Lord; There it lives, and breathes, and moves day by day. Love is moſt artificial, and puiſſant to haſten the ſoul towards the day of God: it commands al the Paſſions and Actions of the ſoul to tend, and move this way: Yea, it makes the moſt difficult unpleaſant way eaſy and pleaſant. Alas! do but thinke what love wil do, to meet and enjoy an abſent friend: and wil it not do much more to meet and enjoy its abſent Lord? Love grows not faint or weary in its motion, towards our coming Lord. Yea, it multiplies by acting, and that from the ſimilitude there is between the lover, and beloved. Hence there is no Grace, that has ſuch a ſtrong inclination to its act and object as this Divine Love. Indeed, its never wel pleaſed longer than it is haſtening to its beloved: It immediately delivers up the heart to its approching Lord, and ſo adheres to him by an unio… of ſpirit: It is impatient til it come to take hold of its Lord: it melts and diſſolves the heart into him. Such is the force of Love, in haſtening to the coming of the day o… God.
2. The ſoul haſtens to the coming of the day of God, by longing deſires after it. Deſires are the firſtborne of Love, and the feet of the ſoul, whereby it moves towards its beloved. He that is poſſeſt with deſires after the coming of Chriſt, cannot but haſten towards that great day: For deſire is an hungry greedy Affection, which thinkes it has never enough of what it deſires. In every lover there is a deſire of union with its beloved: and therefore the abſence of Chriſt cauſeth the ſoul to breath forth love-ſighs after his ſecond coming. Thus the Spouſe Cant. 8.14.Cant. 8.14. Make haſte [or flee away] my beloved, and be thou like to a Roe, or to a young hart, upon the mountains of Spices. Flie my beloved: As the Spouſe began with deſires of Chriſts firſt coming, Cant. 1.2. to kiſſe her by the Preaching of his Goſpel; ſo ſhe ends this her Song, with earneſt deſires of his ſecond coming, to put an end to al her miſeries. Thence it follows: And be thou like to a Roe: or, liken thy ſelf to a Roe, [i. e. be ſwift and make haſte to flie away] or, to a young hart on the mountains of Spices. Some conceive, that the Harts, which ſed on thoſe mountains of Spices, had a very aromatic, fragrant ſmel; and thence the Spouſe here reſſembles her beloved to theſe, thereby to ſhew, how much her heart was raviſhed with the ſweet odors of his Grace; and how much ſhe longed for his ſecond coming. Thus the ſame Spouſe or Church, Rev. 22.17. And the ſpirit and the bride ſay come, and let him that heareth ſay come: and v. 20. even ſo come, Lord Jeſus. As if ſhe had ſaid: O time poſt away, and haſten the coming of my Lord: come Lord, come; for Love is tormented with delays. Thus ardent deſires after the coming of our Lord do much haſten the ſoul towards that day. A believers continual crie ſhould be: Lord come down to me or take me up to thee: His deſires after the coming of his Lord ſhould never ceaſe, 'til he be maſter of what he deſires. This was the language of Pauls groans, 2 Cor. 5.2. For in this we groan earneſtly, deſiring to be clothed upon with our houſe, which is from Heaven. Pauls groans after his diſſolution were in order to the conjunction of his ſoul with Chriſt: and hereby he haſtened to the coming of his Lord.
3. The ſoul haſtens to the coming of the day of God, by lively Hopes of that day. Hope is the neck ſtretched forth, or head lifted up, whereby the ſoul expects, with confidence, its approching Lord. Hope, as the good Spies Caleb and Joſhua, propheſieth good things, in the greateſt difficulties. A fiducial hope ſtands on ſure ground, even the word and fidelitie of God, and therefore it wil not be ſoon ſhaken, though the pillars of Heaven and Earth are ſhaken. Yea, when the times are worſt hope oft expects the beſt, even the coming of our Lord.Luk. 21.28. Thus Luke 21.28. And when theſe things begin to come to paſſe, then look up, and lift up your heads; for your Redemtion draweth nigh. Theſe things, i. e. diſtreſſe of Nations, and the powers of Heaven being ſhaken, with other terrible forerunners of the Son of God, v. 25, 26, 27. Then look up, Ut ſolent qui de loco ſuperiori libertatem expectant. Grot.and lift up your heads; Theſe are expreſſions of hope. foreign, look up, as they, who from ſome eminent place confidently expect libertie and deliverance. The more we hope for Redemtion, at the coming of our Lord, the more our ſouls wil haſten towards that day: If our hopes flagge our pace wil flagge. The longer the thread of our hope is, the ſwifter wil our motion be, towards the coming of the day of God. Yea, ſtrong and lively hopes make us partakers of Chriſt, and al the good things that attend his ſecond coming:Heb. 3.14. So Heb. 3.14. For we are partakers of Chriſt, if we hold the beginning of our confidence ſtedfaſt, unto the end. Principium quo ſ…ſtentamur.foreign, The principle, or foundation, by which we are ſupported. Wel-grounded hopes give a ſubſiſtence to the good things hoped for: and thence we find the ſame word uſed to expreſſe faith by, Heb. 11.1. as it is the ſubſiſtence of things hoped for. Now the good things hoped for being made ſubſiſtent and preſent in and by hope, no wonder if the ſoul haſten towards the coming of Chriſt hereby.
4. The ſoul haſtens to the coming of the day of God, by an holy dread, awe, and fear of that day. That great day, although it be moſt joyous to Saints, yet it wil be alſo moſt terrible to ſinners: And the terrors of this day, apprehended by faith leave an holy awe, and dread on believers themſelves. Oh! what holy Tremblements of heart have many awakened ſerious ſouls, at the apprehenſion of that terrible day? This ſeems to be the import of Pauls Exhortation, 2 Cor. 5.10.2 Cor. 5.10, 11. For we muſt al appear before the Jugement ſeat of Chriſt, &c. What follows? 11. Knowing therefore the terror of the Lord we perſuade men. As if he had ſaid: Oh, friends! Wil not that be a terrible day, when the Lord of Glorie wil come, and cal us to an account, for every thought, word, and Action? What a dreadful Jugement, or doomſday wil that be? Have we not al cauſe to tremble, and ſtand in awe of this terrible day? For our part, knowing the terror of the Lord, we perſuade men, to maintain an holy dread and fear of that tremendous day. This holy awe and fear of that great day is no way inconſiſtent with lively hopes, and affectionate deſires thereof: neither doth it at al impede or hinder our haſtening thereto. For this Godly fear procedes from a Spirit of Adoption, faith, and love, and ſo keeps the ſoul in an holy awe, leſt it ſhould do any thing unworthy of that great day. Its true, ſervile carnal fear procedes from Unbelief, and ſelf-love; and therefore drives men from the day of God, whiles it ſeems to haſten them towards it: But this holy filial fear proceding from faith and love, always prepares for, and haſtens the ſoul towards the coming of the day of God. Slaviſh fear is of a dul and lazy humor: it freezeth and bindes up the powers of the ſoul: but filial fear is warme and active; it greatly enlargeth the heart in its motion towards the coming of our Lord. Yea, holy fear, as wel as faith and hope, makes our abſent Lord preſent, and ſo his ſecond coming preſent to the ſoul.
5. We haſten to the coming of the day of God, by ſatisfaction, complacence, and delight in that glorious day. This is not at al inconſiſtent with the former: For the Child may dread and fear the coming of his Father, as a Judge; and yet delight and joy therein as his Father: ſo here, a Child of God, dreads the coming of Chriſt as a Judge, and yet rejoyceth therein, as Chriſt is a Father and Husband. Yea, how oft hath the believing ſoul, at the ſame time, the greateſt holy fear and awe, and yet the greateſt delight, and ſolace in the expectation of his approching Lord? Complacence and delight ariſe from the preſence of the object delighted in: Faith makes the coming of our Lord preſent, and then the believing ſoul find joy and ſatisfaction therein. Thus Abraham delighted in the firſt coming of our Lord: John 8.56. Your father Abraham rejoyced to ſee my day: and he ſaw it and was glad. By faith he made the day preſent, and then rejoiced therein: foreign, he danced and skipped for joy: he was as it were in a tranſport. Such ſhould the believers joy be in the previſion and prelibation of our Lords ſecond coming. O! what raptures of joy might we have herein? What an Heaven upon Earth might a Believer fetch hence? As Chriſts abſence is moſt bitter, ſo ought not the foreſight of his returne be moſt ſweet and joyous to his ſpouſe and friends? Oh! how ſweet is it, even to dream of Chriſt? The heart and the treaſure are ever together: Luke 12.34. If Chriſt be your treaſure, your heart wil be with him, and delight in him. We find this delight in the previſion of our Lords ſecond coming deſcribed to the life by the Pſalmiſt,Pſal. 98.6—9. Pſal. 98.6—9. With trumpets, and ſound of cornet make a joyful noiſe before the Lord, the King, &c. 8. Let the flouds clap their hands: let the hils be joyful together. Have the flouds hands to clap? or, the hils a tongue to ſing joyfully? no: but theſe human actions, are, by a figure called proſopopoeia, attributed to theſe inanimate creatures, to excite us to rejoice in the coming of the day of God. So it follows, v. 9. Before the Lord for he cometh to judge the earth, &c. The like we find, Pſal. 96.10, 11, 12, 13. Thus by complacence, and ſatisfaction in the approche of our Lord, we dayly haſten towards that great day. For al joy is active and diffuſive: it is as oil to the wheels of the ſoul; ſpecially if our joy be ſpiritual.
6. We haſten to the coming of the day of God, by putting our hearts into a prepared poſture, and diſpoſition to meet, and welcome him, when ever he comes. Thus the Latin Gloſſe on our text: Haſtening, i. e. ſay they, by acting wel, that you may be ſuch, whom the Lord may come to ſave. And certain it is, the more prepared we are to entertain our Lord, when he comes, the more we haſten towards that great day.Luke 12.34—36. Thus Luke 12.34, 35, 36. v. 34. He tels them: where your treaſure is, there wil your heart be alſo, i. e. if the treaſure be in him, the heart wil be with him, and alwaies waiting for his coming. Thence it follows: 35. Let your loins be girded about, and your lights burning: Its an alluſion to perſons waiting for the Bridegroom, or their Maſters coming, in the night: and thence they ſtood with their loins girded, and lights burning, ready to meet him. So it follows: 36. And ye your ſelves like unto men, that wait for their Lord, when he wil returne from the wedding, that when he cometh and knocketh, they may open unto him immediately. Now this preparation for the coming of our Lord conſiſts in getting a ſtock of habitual grace, and keeping the ſoul in a vigilant poſture. Chriſtians ſhould aim at the higheſt raiſures of Grace, that ſo they may meet their Lord with triumph. Grace in vigor and power is the beſt preparative for the coming of our Lord. Much Grace wil give much acceptance and boldneſſe in that day. Every new degree of Grace is a ſtep towards the day of God. He that attains to a great meſure of Grace, gets up into the ſpirit and life of that great day.
7. We haſten to the coming of the day of God, by running our Chriſtian race, with al manner of holy activitie and exercice of Grace. Habitual Grace prepares us for the coming of our Lord; but gracious exercices, in our Chriſtian race, is a preſſing on towards that day. A ſpirit of ſloth puts us greatly back, but exercices of Grace do much haſten us on towards the day of God. Every repetition of a gracious act gives us a lift forward towards that day. By how much the more active Grace is, by ſo much the more we preſſe on towards the coming of our Lord. The exercice of Grace gives light, and life to the ſoul, in its Chriſtian race. One exercice of Grace diſpoſeth the ſoul for another: and this for another, &c. Thus, exercices of Grace are multiplied into thouſands, without pain; whereby the ſoul greatly haſtens towards the coming of the day of God. The bleſſed God rewards exercices of Grace, with farther Aſſiſtances of Grace; yet of mere Grace. The higheſt aſſimilation of the ſoul to God is by divine operations. Whatever condition we are in, there is ſome ſuitable Grace, which being ſuitably exerciſed doth haſten the ſoul towards the coming of our Lord. Thus Paul haſtened towards the coming of the day of God,Phil. 3.11, 12, 13, 14. Phil. 3.11. If by any menas I might attain unto the reſurrection of the dead. D…bita…di adverbia non ſemper incertitudinem directe important, ſed velr. ī difficultatem exprimant, vel propter allam rationem emphatice adhibentur. Glaſſ. Gram.This foreign If here is not an if of douting, as the Papiſts would perſuade us; but it is here uſed by Paul, not without an Emphaſis, to ſhew the difficultie of the work; as alſo his ardent deſires, lively hopes, and important endeavors in running his Chriſtian race. By any means: Paul tried al manner of Gracious experiments, and Chriſtian exercices: and why? That he might attain to the reſurrection of the dead, i. e. that he might haſten to the coming of his Lord. Thence it follows, v. 12. Not as though I had already attained, either were alreaay perfect: but I follow after, if I may apprehend that, for which alſo I am apprchended of Chriſt Jeſus. Theſe words, with what follow, are for the moſt part agoniſtic, referring to the cuſtomes of the Grecian exercices, in their games. The words foreign, and foreign, apprehended, ſignifie to catch, or apprehend the Crown, that hung over the Goal: ſo alſo foreign, perfect, is an Agoniſtic word that ſignifies the being crowned, or receiving the reward: and foreign, I follow after, denotes the contention of ſuch as ran in the race, who endeavored with al their might to out-run thoſe before them. Thence he addes, v. 13. Brethren, I count not my ſelf to have apprehended: but this one thing I do, forgetting thoſe things which are behind. foreign, forgetting thoſe things which are behind. This in like manner refers to the cuſtome of Racers; who were wont, not to look behind them, to ſee, either, how much of their race they had run, or, how far their Antagoniſts were behind; but, as it were, forgetting what was paſſed, they preſſed on, with might and main, towards the end of their Race. Whence it follows: and reaching forth unto thoſe things which are before. foreign properly ſignifies, to ſtretch forth to the utmoſt. Paul here continues the metaphor of a Racer, who when he came nigh the Goal, gave a ſpring forward, with al his might to catch at the Crown that hung over the Goal. Thence alſo he addes, v. 14. I preſſe toward the marque, for the price of the high calling of God, in Chriſt Jeſus. foreign, the marque properly ſignifies the Goal; over which hung foreign, the price, or Crown, which they ran for. We find frequent alluſions, ſpecially in Pauls Epiſtles, to this famous game of Racing, as 1 Cor. 9.24. 2 Tim. 4.7, 8. Heb. 12.1. whereby he doth in a lively manner ſet forth the holy contention, which a Believer ought to exerciſe, in haſtening to the coming of his Lord. Thus Paul, by al manner of gracious exercices, contended in his Chriſtian race, towards the coming of the day of God.
8. By entring into the enjoyments of the Day of God, we haſten towards that day. Believers have, or at leaſt may have, a prelibation, or foretaſte of approching glories: There is a kind of entring into celeſtial Canaan even in this life. So Heb. 4.11. Let us labor therefore to enter into that reſt. A Believer, by ſaith, may get on foot in the Celeſtial Canaan, ere he get thither: he may attain unto ſome fiducial poſſeſſion, and fruition of thoſe good things hoped for, ere he get the actual poſſeſſion of them. Now a great part of our haſtening to the coming of the day of God conſiſts in the prepoſſeſſion, and preenjoyment of thoſe good things then to be reveled. As the Iſraelites in the Wilderneſſe, having had ſome prelibation of the firſt-fruits of Canaan, could not but long for, and haſten to the ful enjoyment of that promiſſed Land; ſo a believer, by foretaſtes of the celeſtial Canaan, longs for, and haſtens to the coming of the day of God, when he ſhal have the ful fruition of al.