Christs Coming and the Influence of its Expectation, Discourse · Chapter 3 · Section 2

Christs Coming and the Influence of its Expectation · Discourse · Chapter 3 · Section 2

p. 88SECT. 2. What Influence the ſerious looking for, and haſtening to the coming of the Day of God has on Saints, as to the promoting of Godlineſſe?

2. HAving explicated, what powerful Influence the ſerious expectation of the day of God has on ſinners, we now procede to ſhew how efficacious its Influence on Saints is. And this indeed ſeems mainly intended in our text: For, albeit the ſerious thoughts of this great day may, when ſet home by the Spirit of Grace, be of great uſe to convince, and convert ſome, as alſo to reſtrain others, from many exorbitent courſes; yet its evident, that ſecure ſinners do what they can to baniſh al ſuch ſerious thoughts from their hearts. Oh! what a torment, yea hel is it to wicked men to lie under ſerious thoughts of this great day? It is the Saint only that hath either capacitie, or wil to draw forth the efficace, of ſuch a ſerious looking for, and haſtening unto the coming of the day of God. And thence our Apoſtle here directs his exhortation mainly to Saints: What manner of perſons ought YE to be, in al holy Converſation and Godlineſſe? Oh! what miſerable creatures were the Saints, ſhould not Chriſt come again to judge the world? How much then doth it concerne them to eye this p. 89great day? And what a forcible influence hath ſuch thoughts on their hearts and lives? O! how many, and rich promiſſes hath our Lord made to this looking for, and haſtening to the coming of the day of God? And, what eminent raiſures of ſpirit have ſuch arrived unto, who live under the power and Influence of this frame? Is there any principle in Chriſtianitie, that has a more ſoveraign influence on the Divine life, than this? What made Paul ſo heavenly-minded, but daily looking for the coming of his Lord? Whence was it that Peter had his heart ſo much filled with love to Chriſt, and his Lambs, but from his continual expectation of his Lords returne? How comes it to paſſe that ſome Chriſtians are ſo eminent in faith, ſo diligent in dutie, ſo vigilant againſt Tentation, ſo warme and affectionate under ordinances, ſo faithful in ſervice, ſo meek and patient in ſufferings, ſo fixed and conſtant in communion with God, and ſo ſhining in al manner of holy converſation and Godlineſſe, beyond other profeſſors, but from ſerious looking for, and haſtening to the coming of the day of God? That this frame has an efficacious influence on al manner of holy converſation, and Godlineſſe is evident from our Text,2 Pet. 3.11.2 Pet 3:11 2 Pet. 3.11. what manner of perſons ought Ye to be? foreign; which importeth more than foreign, namely ſomewhat admirable and excellent. As if he had ſaid: O! how ſhould the thoughts of this day elevate and raiſe your hearts and lives to the higheſt pitches of Godlineſſe? p. 90What ſingular frames of Godlineſſe ſhould ye be ambitious of? at what a ſtrange rate of holy converſation ought ye to live? Thence it follows, in al holy converſation, and Godlineſſe: or according to the original, in al holy converſations, and Godlineſſes: which is an Hebraiſme, and imports al manner of perfection, both extenſive, or of kinds and parts; Intenſive, or of degrees; and protenſive, or of duration. Oh! what a powerful Influence has the expectation of this great day on al kinds and degrees of holy converſation, and Godlineſſe?

But to diſcourſe more diſtinctly, and fully on this head, I ſhal reſolve the whole into theſe two Queſtions. 1 Q. What Influence the ſerious looking for, and haſtening to the coming of the day of God, has on al manner of Godlineſſes? 2 Q. What Influence it has on al manner of holy converſations?

1 Q. What Influence the ſerious looking for, and haſtening to the coming of the day of God, has on al manner of Godlineſſes? By Godlineſſe here, as was intimated in the explication of this text, we underſtand the duties of the firſt table, which refer immediately unto God:foreign, &c. Phavorin. For ſo foreign ſignifies as we proved. So among the Platoniſts, foreign, Godlineſſe is defined, foreign, a Righteouſneſſe towards the Gods. Thus alſo foreign a Godly man is, among the Grecians, one that eſtimeth, p. 91loves, honors, ſerves, worſhips, obeys, and is a friend of God, &c.

1. One great and fundamental part of Godlineſſe conſiſts in an high eſtime of God, and the things of God. Thus in the Platonic definitions, foreign, Godlineſſe is defined, foreign, a voluntary and honorable eſtimation of the Gods. So foreign a Godly man is ſaid to be, foreign, One that highly eſtimes the Gods. Oh! how much of the ſpirit and power of Godlineſſe conſiſts in the high eſtimation of God? What is Religion and worſhip, but to acknowlege, adore, and imitate the tranſcendent eminences and perfections of God? And what is there more efficacious for the production hereof, than ſerious looking for, and haſtening to the coming of the day of God? who more Godly, than they, who eſtime moſt of God? And what makes men moſt highly to eſtime of God, but lively expectations of Chriſts ſecond coming? Thus our bleſſed Lord, Calling off the Eſtime, and Affections of his diſciples, from things temporal to God, and things eternal, he backs his commands with this Argument, Luke 12.34.Luke 12.34, 35, 36.Luke 12:34Luke 12:35Luke 12:36 For where your treaſure is there wil your heart be alſo, i. e. the heart and the treaſure are always together: If God, and the things of God be our treaſure, they wil loge in our higheſt eſtime. Ay, but might the Diſciples replie, what courſe may we take to gain ſuch an high eſtime of God? That follows, v. 35, 36. Let your loins be girded about, and your lights burning; and p. 92ye your ſelves like unto men, that wait for their Lord, &c. As if he had ſaid: Would ye indeed make God your treaſure? are you deſirous to loge him in your choiſeſt eſtime? O! then let your eye be fixed on my returne to jugement: be much in looking for, and haſtening unto that great day; and then have a low eſtime of God if you can, if you dare. The great ſin of this ſecure ſenſual world is, that men have a low cheap eſtime of God, and the things of God. And whence procedes this, but form putting far from them the coming of the day of God? Ah! how few ſet an high price on God? how few value God for God himſelf? Is not the formal reaſon of moſt mens eſtime of God, ſomething below God? do not the moſt of men eſtime the poor nothings of time, more highly than the rich althings of God? and why, but becauſe they look not for the coming of their Lord? whereas, he that dayly looks up and waits for the coming of his Lord, hath ſuch great thoughts of God, that althings below God ſeem but ſhadows to him: Yea, he wil eſtime and honor the reproches of Chriſt, mor than al the glories of this world. Thus it was with Moſes, Heb. 11.26.Heb 11:26Heb. 11.26. Eſtiming the reproche of Chriſt greater riches, than the treaſures in Egypt. Here is a Godly man indeed; one that had ſo noble and generous eſtime of Chriſt, that he counts the worſt things of Chriſt, better than the beſt things of the world: How much then did he admire the infinite grandeurs and Glories of p. 93Chriſt? But what was it that made Moſes thus to eſtime the Reproches of Chriſt, more honorable than the Honors of Pharaohs Court? That follows: For he had reſpect to the recompence of reward, i. e. he had a particular fixed eye of faith on, or regard to the coming of the day of God, and the recompence he ſhould then receive, and this wrought up his heart to this high eſtime of the reproche of Chriſt. As the Glorie of the Sun, when it breaketh forth in its meridian light, ſwallows up, not only darkneſſe, but leſſer lights alſo; ſo the glorie of Chriſts ſecond coming, darted on an eye of faith, ſwallows up al the dark reproches of Chriſts Croſſe, with al the leſſer glories of this world; and ſo workes up the ſoul to high admiration, and eſtime of God, and the things of God.

2. Another fundamental part of Godlineſſe conſiſts in love to God, and things Divine. Thence foreign, a Godly man is ſtiled by the Grecians foreign, a lover of God. And what more ſoverain a motive, or Inſtrument is there to inflame the heart with divine love to God, than ſerious expectations of the coming of our Lord? As the natural eye affects the heart; ſo what more affects, yea inflames a gracious heart, than lively views of his approching Lord? Thus Jude 21.Jude 21.Jude 1:21 Keep your ſelves in the love of God, looking for the merciemercy of our Lord Jeſus Chriſt, to eternal life. The Love of God may be here underſtood, not only objectively, of Gods love to p. 94us; 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 merciemercy of our Lord Jeſus Chriſt unto eternal life. A ſpiritual look on the love and merciemercy of our Lord, which ſhal be reveled at his ſecond coming, is moſt efficacious to keep the ſoul in love to God. What is al our love to God, but the Reflection of his love to us? And hence, the more the love of God to us is apprehended, is not our Love to God the more increaſed? And wh…n do we apprehend more of the love of God, than when we moſt intently look on the merciemercy of our Lord, at his ſecond coming? What more naturally breeds love, than the contemplation of the thing beloved? And do not al our beloved objects lie wrapt up in the merciemercy of our Lord,foreign. Platonic. at his ſecond coming? what better preſervative can there be of our firſt love, the love of our eſpouſals, than to have the ſecond coming of Chriſt always in our eye? Did not our wanton hearts forget Chriſt, our abſent husband, and his returne, were it poſſible that they could gad abroad ſo much after other lovers, as now they do? No, No: Expectation of Chriſts ſecond coming would daſh out of countenance al adulterous thoughts, and wanton dalliances with the Idols of time: It would maintain in us pure, virgin, chaſt love towards Chriſt; and that upon this ground, becauſe it knows, that al thoſe that love not our Lord Jeſus, lie under the moſt dreadful curſe that ever was. p. 95Thus 1 Cor. 16.22.1 Cor. 16.22.1 Cor 16:22 If any man love not the Lord Jeſus Chriſt let him be Anathema Maranatha, i. e. let him be accurſed til the Lord come, to pronounce his laſt doom. This curſe, as we before hinted, alludes to the great and terrible excommunication of the Jewiſh Church, which began with the firſt words of Enochs propheſic, ſo famous among them, and mentioned Jude 14, 15. The Lord cometh. And the Apoſtles ſenſe ſeems this; That whoſoever loves not our Lord Jeſus Chriſt, ſhal be obnoxious to al the Plagues and Miſerie denounced by Enoch, againſt ungodly ſinners. The very apprehenſions of this dreadful curſe has kept many a poor believer in the Love of Chriſt. What! ſaith the believing ſoul, are al that love not our Lord under a Maranatha? muſt they indeed remain accurſed, til our Lord come, and thence for ever? O! then, farewel al other lovers: what doeſt thou mean, O my ſoul, by entertaining beloved Idols: is not the judge at the dore? Muſt I not give an account for al adulterous glances on this alluring world? The ſoul that always eyes the coming of his Lord carries his picture in its boſome, & thence is dayly inflamed with love to him, as lovers are wont.

3. Believing views of Chriſts ſecond coming worke in the ſoul an holy fear of God, which is another main branch of Godlineſſe. So in the old Teſtament, the whole of Godlineſſe and divine worſhip is oft expreſt by fear. And its certain, nothing breeds a more reverential fear and awe of God, than deep p. 96lively expectations of the ſecond coming of our Lord. This ſeems contained in our Lords exhortation, Mat. 10.28. And fear not them, which kil the bodie, but are not able to kil the ſoul: but rather fear him, who is able to deſtroy both bodie and ſoul in hel. As if he had ſaid: Alas! what mean you by being ſo ſolicitous and fearful about your preſent life? ought you not rather to fear your Lord, who, at his ſecond coming, wil deſtroy both bodie and ſoul of wicked men? This alſo ſeems to be the import of Pauls Admonition,2 Cor. 5.11.2 Cor 5:112 Cor. 5.11. knowing therefore the terror of the Lord we perſuade men. The terror of the Lord, i. e. when we muſt appear before his jugement fear. We perſuade men: To what? why, to an holy fear and awe of God. The proper affection ſuited to things terrible, is fear: and oh! what an holy fear of God, doth the expectation of that terrible day worke in Believers? Were it poſſible that men could be ſo regardleſſe and fearleſſe of God as they are, had they but the coming of the day of God more frequent and lively in their eye?

4. Spiritual ſights of the coming of our Lord have a Soverain influence for the calling off our hearts, from al inordinate regard to, and love of this preſent world. And oh! how much of the power of Godlineſſe conſiſts herein? Doth not a principal part of the divine life conſiſt in our ſpiritual death unto, and alienation from this dirty world? may we count him a Godly man, who is drowned p. 97head and ears in the cares and concerns of this life? Surely, true pietie brings a man to a general privation of the goods he doth poſſeſſe, that ſo Chriſt may be al in al. He is the true Godly man, who, amidſt al the comforts of this life, admires, loves, and enjoys nothing greatly but God. And, oh! how much doth a real ſight of the coming of our Lord, in al his glorie, darken the glorie of this fading world, and deaden the heart unto it? What more effectual to draw off the heart from this lower world, than our dayly drawing nigh, in thoughts and affections, to the coming of the day of God? He that looks for a crown at the coming of our Lord, wil contemne al the ſhadows of this lower world: Such as are much taken up in the contemplation of that coming world, wil not think themſelves obliged, to give this preſent temting world one good look, or act of love, hope, and friendſhip. Thus 2 Pet. 3.11.2 Pet. 3.11.2 Pet 3:11 Seing then that al theſe things ſhal be diſſolved, what manner of perſons ought ye to be, &c. As if he had ſaid: wil our Lord indeed ere long come to judge the world? and ſhal al the beautie, Glorie, and excellence of this ſenſible world be involved in that univerſal conflagration? ought we not then to have our hearts crucified to al theſe inferior goods? ſuppoſe a Citizen of London ſhould be aſſured, that within a few days his houſe ſhould be involved in flames, would he, thinke ye, be at any great charge to adorne or beautifie his houſe; or lay up his choiſeſt treaſures and goods therein? Would he not p. 96duplicate page p. 97duplicate page p. 98rather entertain himſelf dayly with thoughts of removing elſewhere? Juſt ſuch is our caſe: are we not aſſured, that ere long this viſible world wil be in flames about our ears? ought we not then to cal off our Affections from it, and look out for a Citie which hath foundations? Surely this was Abraham's practice,Heb. 11.9, 10.Heb 11:9Heb 11:10 as we are told, Heb. 11.9. By faith he ſojourned in the land of promiſſe, as in a ſtrange Countrey, dwelling in tabernacles, with Iſaac and Jacob, the heirs with him of the ſame promiſſe. foreign ut illi quorun vitè vagas plauſtra trabuat donos. Grot.In tabernacles, or moveable houſes; ſuch as had no firme foundation, but were drawen on wheeles, here or there, as the owners pleaſed. But why did Abraham, Iſaac, and Jacob dwel in tabernacles? had they not a promiſſe of, and thence a right unto Canaan where they dwelt? And might they not, by virtue of this promiſſe, and right granted, have built houſes, and remained there, as thoſe whoſe poſteritie were to poſſeſſe the ſame? Yes: but yet they choſe rather to dwel in tabernacles, as thoſe that looked for a better habitation, and poſſeſſion, than Canaan could afford them. So it follows, v. 10. For he looked for a Citie, which hath foundations, whoſe builder and maker is God. He dwelt in Tabernacles that had no foundation, becauſe he looked for a Citie which hath foundations, whoſe maker and builder is God. foreign properly ſignifies an Architect, and foreign the Builder. No Citie would pleaſe Abraham, but ſuch as was both invented, and builded by God. He had a promiſſe of Canaan, p. 99but that would not ſatisfie his Spirit; he ſtil dwels in tabernacles: nothing would content him, but a Citie of Gods founding and finiſhing. In ſhort, Abraham had an eye on the coming of the day of God, and the Celeſtial Canaan, then to be poſſeſſed, and this made him ſojourne in the terreſtrial Canaan, promiſſed to him and his ſeed, as in a ſtrange Countrey: He looked for a Citie that hath foundations, and that made him dwel in tabernacles, without foundation, even in the promiſſed land, where he had right to build. For they that poſſeſſe land, have right to build,Qui ſolum poſſident ibi aedificant, ibi …an…t. Grot. 1 Cor. 7.29, 30, 31.1 Cor 7:291 Cor 7:301 Cor 7:31 and live there. But Abraham was not ſo fond of Canaan, becauſe he had a better Countrey in his Eye. Thus alſo Paul, 1 Cor. 7.29, 30, 31. He layeth down this for a principle: The time is ſhort, i. e. ere our Lord come, and diſſolve the world into univerſal flames. And what doth he conclude hence? It remaineth, that both they that have wives be as though they had none, &c. i.e. that amidſt al our temporal comforts the heart be crucified to them. Whiles our perſons are in the World, and our hands make uſe of it, our hearts muſt be dead to it. Suppoſe God ſhould give us a promiſſe and grant of this whole world, as he did of Canaan to Abraham, we ought ſtil to uſe it as he did Canaan, looking upon our ſelves as ſtrangers, and pilgrims, becauſe we look for a Citie that hath foundations, whoſe builder, and maker is God. Alas! to expect happineſſe in the creature, what is it but to ſearch for the fountain in p. 100the ſtream? Surely, he that dayly expects the coming of his Lord, wil not expect much from, or delight much in lower goods. Such thoughts ungod this world, and unmaſque al its Idols.

5. Another eſſential part of Godlineſſe. conſiſteth in the mortification of ſin. The life of Godlineſſe lies much in the death of ſin: When Luſt is in its vigor and force, Godlineſſe is in its conſumtion and decay: The power of luſt may conſiſt with the forme of Godlineſſe, but not with the power thereof. He is a Godly man indeed, who takes more delight in ſubduing his luſts, than ſinners do in gratifying and fulfilling of them. If the life of any ſin be dear unto thee, the life of Godlineſſe wil ſoon wither and languiſh: ſtarve luſt and you nouriſh pietie. Hence among the Grecians foreign,I havor. a Godly man is the ſame foreign, a Saint: Now what more efficacious for the mortification of ſin, than a lively expectation of the coming of our Lord? Thus in our Text: What manner of perſons ought ye to be? O! what mortified ſpirits ought ye to have? What a deadly feud and Antipathie ſhould ye have againſt ſin? How ought ye to keep your hearts at the greateſt diſtance that may be from ſin? What a violent Bent againſt ſin ſhould your hearts be principled with? And why? becauſe you look for the coming of the day of God. Oh! what a Soverain Influence has the ſerious expectation of that great day, for the carrying on the worke of mortification? And how ſo? p. 101becauſe the Saints are then to appear with Chriſt, and therefore ought to be holy, as he is holy. Thus Paul argues,Col. 3.4.Col 3:4 Coloſ. 3.4. When Chriſt, who is our life, ſhal appear, then ſhal ye alſo appear with him in glorie. What conſequence doth he draw thence? v. 5. Mortifie therefore your members, which are upon the Earth, Fornication, &c. As if he had ſaid: Wil not Chriſt, who is your life, ere long appear? and muſt you not then appear with him in glorie? and how is it poſſible you ſhould appear with him in glorie, unleſſe you be like him? Can there be any Communion betwixt light and darkneſſe, God and Belial? ought ye not then to bid farewel to al your earthly members? Fie for ſhame! what mean you to lie wallowing in ſenſual luſts, when as your Lord is ſo near? The like we find, 1 Joh. 3.2. we know, 1 Joh. 3.2, 3.1 John 3:21 John 3:3that when he ſhal appear, we ſhal be like him: for we ſhal ſee him, as he is. This is an infallible argument that we ſhal be like him, becauſe we ſhal ſee him as he is: For none but the pure in heart ſhal ſee God, Mat. 5.8. And what doth the Apoſtle collect hence? v. 3. and every man that hath this hope in him, purifieth himſelf as he is pure. As if he had ſaid: Muſt we indeed be like our Lord, when he appears? Is there no viſion or fruition of him unleſſe we be like unto him? Oh! what a binding argument is this to every man, that hath this hope in him, to purifie himſelf, as he is pure? why, ſaith ſuch a ſoul, muſt I indeed appear with my Lord, and be like unto him, if ever p. 102I hope to enjoy him? O! what mean I then to let mine heart ſwarme with ſuch noiſome luſts? What doeſt thou mean, O my ſoul, by giving entertainment to ſuch vain filthy thoughts? Is this ſuitable to thy principles, to harbor, and nouriſh corrupt Affections, which thirſt after the heart-bloud of thy Lord? Fie upon it! how comes it to paſſe, that ſuch venimous Snakes, and Serpents loge in thee? Is not my Lord at the dore? And muſt thou not be like him, if ever thou hope to enjoy him? How much then is it unbecoming thy ſtate, profeſſion, relation, condition, and engagements, to entertain any Idolluſt in thine heart? So forcible are the ſerious expectations of our coming Lord, to ſtab and let out the heart-blood of ſin.

6. Another part of Godlineſſe conſiſts in the reſiſting of Tentations, whether from Satan, the World, or our own hearts. There is ſcarce any thing in this lower world, but Satan knows how to make uſe thereof, as an inſtrument to temt us thereby. Satan is not the creator of his tentations, but takes his mater from thoſe whom he temts, or ſome circumſtance which environs them. Yea, how oft doth Satans tentation take its riſe and occaſion from that, which is materially agreable to the wil of God? As winds that enter in by little cranies, are uſually moſt dangerous; ſo Satans tentations, that enter in by ſmal occaſions. Oh! how many great Acts of ſin have followed on ſmal tentations? what a ſecret Intelligence hath Satan with the ſoul by p. 103tentations? But now ſerious thoughts of the coming of our Lord have a forcible efficace, to daſh out of countenance al tentations. For every tentation hath its force and taking power from the ſeeming goodneſſe thereof: take off its maſque, and it ſoon loſeth its force. And what more effectual to take off the ſeeming goodneſſe of any tentation, than lively expectations of our Lords approche? The wiſe man tels us, Prov. 14.27. The fear of the Lord is a fountain of life, to depart from the ſnares of death, i. e. an holy fear and awe of God upon the ſoul is moſt efficacious, to keep the ſoul from al tentations. And what more powerful to keep the ſoul under ſuch an awe and dread of the holy God, than ſerious expectations of the coming of our Lord? The like Prov. 16.6. By the fear of the Lord men depart from evil. A ſoul, that lives under an awful dread of that great day, dares not entertain ſecret dalliances and correſpondences with Tentations. Theſe or ſuch like are the Soliloquies of ſuch an awakened ſoul: Is the coming of the day of God near? muſt I ere long appear before his jugement ſeat? O, then, away tentation, away! farewel al eye-pleaſing delights, farewel! Adieu al ye Baſtard Gods, adieu! al your ſweet odors are but ſoul-enſnaring deceits: al your fleſh-pleaſing delices are ſalted with the curſe of Heaven: your ſeeming felicities are but real miſeries: I owe no ſuit or ſervice to you: no love, no confidence, no friendſhip: I muſt not; I dare not, I cannot entertain p. 104longer correſpondence with you. Lo, my Lord! he ſtandeth at the dore: I wait for him every moment. Behold! he comes; he comes; he wil not tarry: how may I then yield to your enſnaring allurements? Oh! what a prevalent influence have ſuch thoughts as theſe, to put a bar to the moſt heart-bewitching tentation? Thence Paul, Epheſ. 6.13.Eph. 6.13.Eph 6:13 Wherefore take unto you the whole armor of God, that ye may be able to withſtand in the evil day: and having done al to ſtand. There is no part of this ſpiritual Armor after mentioned, v. 14, 15, 16. but receives force from the coming of the day of God: what means, having your loins girt about with truth, but a prepared poſture to meet your Lord? Why muſt you have your feet ſhod with the preparation of the Goſpel of peace; but in order to your haſtening to the coming of the day of God? And whence hath the ſhield of faith, wherewith ye ſhal be able to quench al the fiery darts of the wicked, its ſtrength, but from our approching Lord? So that if you would be able to withſtand in the evil day of tentation, and after al aſſaults to ſtand, as conquerors, you muſt ever keep in your eye the coming of the day of God. This ſhield of faith wil quench al the ficry, or poiſoned darts of Satan. O! how triumphant is the croſſe of Chriſt, in the hearts of believers, over Satan and al his fleſh-pleaſing tentations, ſo long as they have their eyes fixed on the approches of their Lord? What more efficacious to blunt the edge and p. 105point of tentation, than ſuch contemplations of that glorious day?

7. Fiducial expectation of the coming of our Lord, has a ſoverain influence on Sinceritie, which is a vital part of Godlineſſe. Indeed the life of Godlineſſe ſpringeth from the ſpirit of ſinceritie: and thence, according to the meſure of our ſinceritie, ſuch wil be the meſure of our Godlineſſe. Sinceritie makes the loweſt actions of a Godly man higher, in Gods eſtime, than the higheſt and moſt glorious actions of rotten-hearted profeſſors. He is indeed the Godly man, that really, and prevalently intendes, what he pretendes to be; that is loyal to God in Affection, as wel as in expreſſion; that not only aſſentes to Chriſt in jugement, but alſo conſentes to him in heart; that makes uſe of the bloud of Chriſt, not only to heal a wounded Conſcience, but alſo to kil luſt in the heart; finally who is never ſatisfied 'til he arrive to ſuch a plenitude, or Bent of wil towards God, as al hypocrites come ſhort of. This is the Godly man the Scripture deſcribeth. And, oh! What a prevalent Influence hath the ſerious expectation of Chriſts ſecond coming on this piece of Godlineſſe? We find this exemplified in Paul, who gives us a confeſſion of his faith,Act. 24.15, 16.Acts 24:15Acts 24:16 Act. 24.15. and have hope towards God, which they themſelves alſo allow; that there ſhal be a reſurrection of the dead, both of the juſt, and unjuſt. As if he had ſaid: For my part, if you wil have the ſum of my faith and hope it is this: I believe, and wait p. 106for the coming of the Son of God to jugement. And what doth he collect hence? v. 16. And herein do I exerciſe my ſelf, to have always a Conſcience void of offence towards God, Propter hoc, i. e. Propter ban… fiducian. Grot.and towards men. foreign, for this, i. e. by reaſon of this confidence. Oh! ſaith Paul, how doth the real belief, and hope of this great day ſtrongly oblige and bind my Conſcience, to al manner of gracious exercices, that hereby I may keep always a Conſcience void of Offence toward God and men. Now wherein doth a Conſcience void of offence toward God chiefly conſiſt? Surely in that character of Zacharie and Elizabeth, Luke 1.6. And they were both righteous before God, walking in al the commandements, and ordinances of the Lord blameleſſe. There is a vaſt difference between being righteous before God, and being ſuch before men: oft ſuch as ſeem moſt righteous in the eyes of men, are moſt unrighteous in the eye of God. But now Paul's main worke was to have a conſcience void of offence, or to appear righteous before God: i. e. to be found ſincere, and blameleſſe at the laſt great day. And Oh! what a forcible Influence had the lively thoughts of the coming of his Lord hereon?Phil. 1.10.Phil 1:10 Thus Philip. 1.10. That ye may be ſincere and without offence 'til the day of Chriſt. The day of Chriſt is here brought in, not only as the terme, but alſo as a motive, and inducement, to provoke men unto ſinceritie. To thinke, that we muſt al ere long appear before the Jugement ſeat of Chriſt, in p. 107our own colors, nakedly, as we are; that there wil be no varniſhing or guilding over of a rotten heart, in that great day; what a mortal wound would ſuch thoughts as theſe give to our hypocriſie? Oh! how wil al mens borrowed colors and paint be then melted away? What a number of painted vizards, and deſguiſed maſques of falſe hearts wil then be caſt into the fire? Paul tels us, 1 Cor. 3.13. The fire ſhal trie every mans worke of what ſort it is. And ſurely the lively forethoughts of that fiery trial would be of mighty uſe to make us ſincere.

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

(1.) Eſtabliſhment of Jugement; when the mind is united and fixed as to the Doctrine and truths of the Goſpel. What more inconſtant and inſtable than the vain mind of of man? What riſings and fallings of Opinions are many inſtable minds ſubject unto? Some minds are ſo inconſtant, as that nothing wil pleaſe them long: they are ſtable and conſtant in nothing but Inſtabilitie and Inconſtance: They are indeed a mere Bethaven, an houſe of vanitie, Hoſ. 4.15. Of ſuch the Apoſtle ſpeakes Heb. 13.9. Be not carried about with diverſe and ſtrange doctrines: For it is a good thing the heart be eſtabliſht with Grace, and not with meats. By Grace here we may underſtand the doctrine of the Goſpel, p. 109as oppoſed to the legal ceremonies; which many Judaiſing Chriſtians too much doted on. Ay, but now how might they get their minds eſtabliſhed in the Grace of the Goſpel? that he lays down, v. 13, 14. Let us go forth to him without the campe, bearing his reproche. For we have no continuing Citie, but ſeek one to come. Oh! ſaith Paul, would men but go forth and meet their approching Lord, what an influence would it have to fixe their minds, in the Grace of the Goſpel? Thus Paul to the Coloſſians, Col. 1.23. If ye continune in the faith grounded, and ſetled, and be not moved away from the hope of the Goſpel. This later has a cauſal influence on the former: The hope of the Goſpel, which refers to the coming of our Lord, is a ſoverain means to keep the heart grounded and ſetled in the faith. Thus alſo, 2 Theſ. 2.1.2 Theſ. 2.1.2 Thess 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. foreign, may have a double verſion, (1.) If we interpret it, according to our tranſlation, by the coming, &c. then it is evidently brought in as an argument or motive ſtrongly inducing them, not to be ſoon ſhaken in mind. (2.) But yet others,Fla…ius Illyr'cus & Glaſſius. and that not without good probabilitie, render it, concerning the coming, &c. and ſo indeed foreign ſignifies ſometimes, denoting the object mater. If p. 110we take it in this laſt ſenſe, then we may give the words this paraphraſe: Concerning the coming of our Lord, I beſeech you, brethren, be not ſoon ſhaken in mind, or troubled, as if it were at hand: for grant it were ſo, as it is not, yet it ſhould be ſo far from ſhaking your minds, as that it ought to fixe and compoſe them. So that take the words in either ſenſe, we may look upon the coming of Chriſt to be urged, by Paul, as a means to compoſe their minds, though in the firſt ſenſe the argument is more ſtrong and binding.

(2.) Serious expectations of Chriſts coming have a ſoverain Influence on the eſtabliſhment of our heart and ways, in our Chriſtian race. The more ſtable and fixed our hearts are, in our Chriſtian obedience, the more Godly we are: As a ſquare figure is immoveable in every poſture; ſo ought a Godly man to be, in the whole of his Chriſtian race. Our hearts and workes are ſo far Godly, as they anſwer to Gods ſtabilitie and equalitie. For Grace infuſeth a Strength and Vigor into the ſoul; whereby our ways are rendred ſtable and uniforme. And, oh! what an efficacious Influence hath the lively view of our Lords coming hereon? There are two main ſprings of heart-eſtabliſhment in our Chriſtian race, and both are greatly influenced by ſerious thoughts of the coming of our Lord. The firſt great ſpring of hearteſtabliſhment is, the conſtant keeping a ſingle end in our eye. For he that has a double p. 111end in his eye, wil alſo have a double inſtable motion:Jam. 1.8.Jas 1:8 So Jam. 1.8. A double minded man is inſtable in al his wayes. Now ſerious thoughts of our Lords coming keep a ſingle end alwayes in our eye. Thus Paul, 1 Cor. 9.26. I therefore ſo run, 1 Cor. 9.26.1 Cor 9:26not as uncertainly. foreign, i. e. not unadviſedly with a blind impetus, without regard to our end. So Chryſoſtome: What means not uncertainly? foreign. Chryſoſt.They ſay, looking to a certain end, not in vain, &c. The metaphor is taken from men that run in a race, who have the Goal, and Crown ever in their eye; which keeps them ſtable and active in their race. Paul had his Lords coming, and the Crown of Glorie then to be reveled, ever in his eye, and that made him ſtable in his race. Again, another cauſe of ſtabilitie in our race is a ſtrait way: This follows on the former: for a ſtrait ſingle end brings a ſtrait ſingle way: and as both greatly conduce to ſtabilitie; So are they promoted by ſerious expectations of our Lords coming. Thus Paul in his exhortation to Timothy, 1 Tim. 6.12—14.1 Tim 6:121 Tim. 6.12. Fight the good fight of faith. foreign, contend in the Agonie of faith. Its a metaphor from ſuch as contended in running the race, and it implies a continued uninterrupted motion in our Chriſtian race. Thence he addes: lay hold on eternal life. foreign, 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 p. 112expreſſed Phil. 3.13. by reaching forth unto thoſe things which are before. Thus Paul exhorts Timothy unto a ſtrait ſtable courſe and motion in his Chriſtian race. Ay, but what argument doth he urge to enforce this exhortation? Surely, his main argument is drawen from the coming of our Lord. So v. 13. I give thee charge in the ſight of God, who quickeneth althings, i. e. at the ſecond coming of our Lord, by the reſurrection, &c. Again v. 14. That thou keep this commandement, without ſpot, unrebukeable, until the appearing of our Lord Jeſus Chriſt. The appearing of our Lord Jeſus Chriſt is here brought in, not only as a period or terme, but alſo as a motive of Timothies keeping this great commandement. Oh! what a powerful influence would this have to keep profeſſors ſtrait and ſtable in their Chriſtian race, would they but alwayes eye the coming of our Lord, and that Crown of Glorie laid up for ſuch as overcome. This Paul aſſures us, was that which influenced his heart, in his Chriſtian race, 2 Tim. 4.7. I have fought a good fight, I have finiſhed my courſe I have kept the faith, i. e. I have walked in an equal, ſtable, fixed courſe of faith and Godlineſſe. And what was it that engaged him hereto, but the expectation of Chriſts appearing, v. 8?

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

9. Raiſed expectations of our Lords coming have a very ſoverain influence on a Chriſtian's growth in Grace. He is a Godly man in truth, who ſets no bounds, or meſures to his Grace, but aims at a kind of Infinitie therein. Its a black marque, that mens Grace is not ſincere, if they ſtint or limit themſelves as to the meſure thereof. Chriſtians ſhould, ſpecially in theſe evangelic days, aim at the higheſt raiſures and procedures in Grace. Much Grace brings much ſtrength, much peace, much communion with, and much ſervice for God: The more extenſive, and intenſive your Grace is, the more Godly you are. Whats the reaſon why ſo many profeſſors can do, or ſuffer ſo little for God, have ſo little beautie and glorie on their lives, but becauſe they have ſo little of Grace in their hearts? Now what more prevalent and efficacious to make Chriſtians thrive in Grace, p. 114than ſpiritual and affectionate expectations of our coming Lord? Thus in our text,2 Pet. 3.11, 12.2 Pet 3:112 Pet 3:12 v. 11. What manner of perſons ought ye to be? foreign. Oh! What an eminence in Grace ought ye to aim at? what tranſcendent excellent frames ſhould ye endeavor after? how heavenly-minded and affectionate towards God; how ſpiritual, and ſerious ought ye to be in al your converſation? why ſo? why; becauſe al theſe things here below muſt be diſſolved. Ay, but might they object, how may we get to ſuch excellent raiſures in Grace? That he addes, in what follows, v. 12. looking for, and haſtening unto the coming of the day of God. This ſeems to be brought in, as that which would have a very great cauſal influence on growth in Godlineſſe. Alas! how comes it to paſſe, that profeſſors in this day are ſo low, and poor in Grace? Whence is it that we come ſo far ſhort of former Chriſtians, as to growth in Grace and Godlineſſe? Is not this the true reaſon, becauſe we come ſhort in our expectations of our Lords ſecond coming? Its true, we ſeem much higher than the profeſſors of former ages, as to puritie of Worſhip, Doctrine, and Diſcipline: ay, but are we not much lower than they, as to puritie of heart and life? And why; but becauſe we have not thoſe lively expectations of that great day, which their hearts were poſſeſſed withal? How comes it to paſſe, that our ſpiritual Fervors and heats are not more proportionable to our Lights; but becauſe o…r lights are not more proportionable to the coming of the day p. 115of God? Oh! what an high value would men put on Grace, with a low value on althings elſe, did they but daily expect the coming of their Lord? Surely nothing doth more raiſe the price of Grace, than raiſed expectations of that glorious day: and there is good reaſon why; becauſe nothing wil ſtand us in ſtead at that great day, but Grace. What would the fooliſh Virgins give for the oil of Grace, when they hear the rumor of the Bridegrooms approche; Mat. 25.8? And what would the man invited to the mariage feaſt give for a wedding garment of Grace, when he ſtands at the dore and receives a repulſe? How would the mercat of Grace riſe; and with what induſtrie would Saints ſeek after the higheſt raiſures thereof, did they but ſeriouſly wait for the coming of their Lord? For a Saint has this principle fixed in his heart, that he can never look Chriſt in the face with comfort, without Grace in his heart: and the more Grace, the more boldneſſe in that day.

10. Lively expectations of our Lords ſecond coming have an efficacious Influence on the right ordering of our hearts and lives; wherein much of the life and power of Godlineſſe doth conſiſt. For, what is Godlineſſe,foreign. Piato Protag. 3. ſol. 326. but an Harmonie or right Order of heart and life? The poor Philoſopher could informe us, that The whole life of man ſhould conſiſt of Harmonie and Ʋniformitie: and that al virtue and libertie conſiſts in this harmonie of ſoul and life. Virtue implies a decorum, and good order: and that is ever beſt, which is p. 116moſt harmonious. Al ſin is attended with confuſion, and diſorder; but al Graces have an Amitie, foreign. Stob. ex Polo, Pythag.and harmonie among themſelves. Righteouſneſſe, ſaith the Pythagorean, is the Harmonie and Peace of the whole ſoul, like unto the concent of muſic. And the more harmonious the ſoul is, the more peace and leſſe trouble it has. For God, who is the Author of peace, dwels not in Babylon, i. e. Confuſion, but in Salcm, i. e. peace, or the ſoul which is kept in order and peace. Hence, he is a Godly man indeed, who hath got the Art and Skil of ordering his heart and converſation aright. With ſuch a ſoul God dwels, and to him he ſheweth his ſalvation. So Pſal. 50.23. And to him that ordereth his converſation aright, wil I ſhew the ſalvation of God. Now nothing has a more ſoverain efficace for the ordering our hearts and lives aright, than deep conſtant expectations of our Lords approche. O! what an exact order are ſuch mens ſouls and converſations in, who daily expect the coming of their Lord? how harmonious are their thoughts? how uniforme and equal are their Affections? What a ſweet concent and exact meſure is there in al their ways? This ſeems implied in that great Admonition of our Lord, Luke 12.35, 36. Let your loins be girded about, and your lights burning: and ye your ſelves like unto men that wait for their Lord, when he wil returne from the wedding, that when he cometh and knocketh they may open unto him immediately. The girding of the loins, and p. 117burning of their lights, with their waiting for the returne of their Lord, do al implie a good order of heart and life: and whence ſpringeth al this, but from ſerious thoughts and expectations of our Lords coming? The Alluſion ſeems to be unto the cuſtome of Servants, who, when they were under expectation of their Lords returne, were mighty careful to ſet althings in order, and preparation for him. Lively thoughts of Chriſts coming preſerve the ſoul in its due order, by making Eternitie near. If we have tidings, that a perſon of great qualitie is coming to viſit us, how are althings immediately ſet at rights? what care is there to put every thing in its place? So here, when the ſoul lies under deep impreſſions of the near approche of the Lord of Glorie, how ſtudious and exact is it in ſetting al its thoughts, Affections, motions, and ways in order? what a ſweet Uniformitie and agrement wil there be in its thoughts? how regular, and conſonant wil its affections be? what a beautiful Decorum wil there be in its Actions and motions? This is evident in perſons on their death-bed, who having lively views of Eternitie, and their near approche thereto, are moſt careful to ſet althings in order. Thence 2 Kings 20.1. When Hezekiah was ſick unto death, Eſaias, by Gods appointment, bids him ſet his houſe in order, for he ſhould die. Indeed, it is natural and moſt commun for Chriſtians, at the approche of death, to ſet althings, both of ſoul and eſtate in order: and why? becauſe p. 116duplicate page p. 117duplicate page p. 118then they have deep apprehenſions of the near approche of their Lord. So that had we, as we ought to have, ſuch lively views of our Lords coming at al times, what an admirable order, harmonie, and concent would there be in our hearts, and converſations?

11. Heart-affecting views of our Lords coming have a prevalent Influence on Chriſtian Vigilance or Watchfulneſſe, which is another great piece of Godlineſſe. The Life and power of Godlineſſe is much maintained by a ſpiritual watching over our hearts and ways. Uſually the more or leſſe vigilant we are, the more or leſſe Godly we are. None thrive more in Godlineſſe, than ſuch as are the moſt curious obſervers of their own ſpirits, Inclinations, affections, and converſations, on al occaſions, as to tentations, and duties. But, Oh! how dangerous is a ſleepy profeſſion? What a world of evils attend a ſlumbering profeſſor? how ſoon do ſhort ſleeps harden? And what more commun in theſe laſt days, than ſpiritual ſlumbers even among Virgin proſeſſors? Yea; how apt are Chriſtians to be over-taken with ſlumbering fits, even under the greateſt dangers, and duties? And whence comes this to paſſe, but from putting far off the coming of their Lord: Thus it is with the ten Virgins, as wel wiſe as fooliſh,Mat. 25.5.Matt 25:5 Mat. 25.5. while the bridegroom tarried, they al ſlumbred and ſlept. This refers to theſe laſt days of the world, in which our Lord premoniſheth us, that the great ſin of profeſſors would be ſpiritual p. 119ſlumber, and ſecuritie, ariſing from the bridegrooms tarrying, i. e. their not apprehending the nearneſſe of his approche. Whence it follows, by natural conſequence, that the more clearly and fully we apprehend the Bridegrooms approche, and the nearneſſe thereof, the more vigilant and watchful we ſhal be. There are two main parts of Chriſtian vigilance: (1.) To watch againſt ſin and Tentation. (2.) To watch unto dutie. Now both of theſe are greatly promoted by lively expectations of our Lords approche. (1.) Fixed contemplation of our Lords coming, is a prevalent means to keep the ſoul vigilant and watchful againſt ſin and tentations thereto. Thus Mat. 24.42, 43. Watch therefore; for ye know not what hour, your Lord doth come, But know this, that if the good man of the houſe had known, in what watch the thief would come, be would have watched, and would not have ſuffered his houſe to be broken up. This Paul applies to our Chriſtian vigilance againſt Tentation,1 Theſ. 5.2—6.1 Thess 5:2 1 Theſ. 5.2—6. v. 2. For your ſelves know perfectly, that the day of the Lord ſo cometh as a thief in the night. He refers to the foregoing Admonition of our Lord, which was communly received in al the Churches. And what doth he infer hence? v. 6. Therefore let us not ſleep, as do others; but let us watch and be ſober. He brings in the unexpected coming of our Lord, as a forcible motive, to provoke al Chriſtians unto Chriſtian vigilance againſt Tentation. What is the reaſon that many p. 120profeſſors are ſo ſoon overcome by ſmal tentations, and hardened in ſin, but becauſe they watch not againſt them? And why is it that that they watch not againſt ſin and tentation, but becauſe they expect not the coming of Chriſt? (2.) Frequent and affectionate expectations of our Lords coming are exceding powerful, to keep the ſoul vigilant and watchful as to dutie. Continual vigilance over the worke God cals us to, is a great marque of Godlineſſe. He is a Godly man indeed, who watcheth al occaſions of doing good, and of being faithful in every relation, and ſervice God cals him unto. And what greater incentive or argument have we to excite us hereto, than dayly expectations of our Lords approche.Mat. 24.44—46.Matt 24:44 Having exhorted them, and us to watch v. 42, 43. he addes v. 44. Therefore be ye alſo ready: for in ſuch an hour as you thinke not, the Son of man cometh. foreign. For this cauſe, i. e. becauſe your Lord cometh as a thief in the night, therefore watch al opportunities of being found in ways of dutie. Whence it follows, v. 45. who then is a faithful and wiſe ſervant, whom his Lord hath made ruler over his houſehold, C…iſtus hac inte…rogatio…is orma …, foreign.to give them meat in due ſeaſon. Here is quis, for qualis or quantus: Who, i. e. What a faithful and prudent ſervant is he? or O! how happy is he? What a rare ſervant is he? Our bleſſed Lord uſeth this forme of ſpeech, to ſhew how rare, and excellent ſuch faithful and prudent ſervants p. 121were. Thence he concludes, v. 46. Bleſſed is that ſervant, whom his Lord, when he cometh, ſhal find ſo doing. As if he had ſaid: He is a faithful and bleſſed ſervant indeed, who thus watcheth al opportunities of ſervice: Now al this is but the effect of ſerious expectations of Chriſts ſecond coming.

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

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

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

(3.) Much of the life of faith conſiſts in ſpiritual groans after the diſſolution of this ſinful frail Tabernacle, in order to a more complete union with our Lord. This follows on the former; For they who have received ſome prelibations of approching glories, cannot but long after a diſſolution of this ſinful ſtate, in order to a more intimate conjunction with their Lord. And whence ſpringeth this, but from ſerious expectations of our p. 123Lords approche? So Rom. 8.23.Rom. 8.23.Rom 8:23 And not only they, but our ſelves alſo, which have the firſt fruits of the-Spirit, even we our ſelves groan within our ſelves, waiting for the Adoption, to wit, the Redemtion of our bodie. Look as the Iſraelites in the Wilderneſſe, having taſted off the cluſters of Canaan, longed after the ful poſſeſſion of that goodly land: O! ſay they, when ſhal we ſet foot in Canaan? So Paul, having taſted of the firſt-fruits of Heavenly Canaan, groans, and longs after a diſſolution, in order to his more intimate conjunction with his Lord. And that which made him groan more earneſtly, was his waiting for the Adoption, namely at the coming of our Lord. The like 2 Cor. 5.1. For we know, that if our earthly houſe of this Tabernacle were diſſolved, we have a building of God, an houſe not made with hands eternal in the Heavens. Paul takes this for grant, that if his bodie were once diſſolved his ſoul ſhould be houſed with God: he ſhould meet his Lord. What follows hence? v. 2. For in this we groan earneſtly, deſiring to be clothed upon with our houſe, which is from Heaven. foreign In, or for this we groan. That which made him groan after a diſſolution of his bodie, was the union of his ſoul with his abſent Lord, as ver. 5, 6.

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

(5.) Again, the life of faith conſiſts much in the Art and Myſterie of bearing the Croſſe; which is much improved by ſerious thoughts of our Lords near Approche. Lively expectations of Chriſts ſecond coming take out the ſting and poiſon of every Croſſe, and infuſe a medicinal vertue into it. O! how is the black croſſe made beautiful; the heavy croſſe made eaſy and leight; the ſour bitter croſſe made ſweet by ſpiritual ſights of our Lords approche? Thus Act. 5.41.Act. 5.41.Acts 5:41 And they departed from the preſence of the council rejoycing, p. 125that they were coun… worthy to ſuffer ſhame for his name. foreign, that they were honored with diſhonor, or reproches for his name. Here is a figure, which they cal foreign, acute ſolie, whereby things contrary are acutely and wiſely conjoined. They count their diſhonors and Diſgraces for the name of Chriſt great marques of honor and grace: and why? becauſe they meſured al by the coming of the day of God. What more ſoverain cordial can there be, to revive the drooping deſpondent ſpirits of troubled Saints, than ſaving heart-affecting views of their Lords approche? And there is good reaſon for it; becauſe then the troubled Saint ſhal be freed from al his preſſing fears, burdens, tentations, and ſins. This was the ground of the Apoſtles conſolation to the afflicted Theſſalonians, who lived under the croſſe al their days: 1 Theſ. 4.16, 17, 18. v. 16, 17. he gives them a lively Image, or deſcription of the coming of our Lord: and then concludes, v. 18. wherefore comfort one another with theſe words. O! what a ſpring of conſolation is here? If thou art much acquainted with ſuch thoughts, I dare ſay thou canſt be no ſtranger to true comfort. Oh! how much comfort might Saints enjoy, amidſt al their croſſes, would they but feed and refreſh their hearts with frequent expectations of their Lords ſecond coming? Do not the pureſt and beſt conſolations come in this way? Thus Paul comforts the ſame Theſſalonians, 2 Theſ. 1.7. And to you who are p. 126troubled reſt with us, when the Lord Jeſus ſhal be reveled from Heaven, with his mighty Angels. He ſtil makes this the ground of his conſolation to thoſe afflicted Saints, namely the Revelation of our Lord from Heaven.

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

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

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

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

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

14. Serious thoughts of the coming of Chriſt have a forcible influence on the carrying on and improvement of friendſhip with God in Chriſt. The ancient Gloſſarie interprets foreign a Godly man, by foreign, Theophiles, a friend of God. And indeed the Scripture ſeemeth to place much of the ſpirit, and power of Godlineſſe in friendſhip with God. For look as friendſhip bends it ſelf to ſerve, pleaſe, and conforme unto its friend; ſo Godlineſſe to ſerve, pleaſe, and conforme unto God. Now what more effectual to maintain and improve friendſhip with p. 130God in Chriſt, than lively expectations of our Lords approche? (1.) One part of friendſhip conſiſteth in Reſſemblance of, and conformitie unto our friend: when mens principles, diſpoſitions, ends, humors, converſation, and manner of life is one and the ſame. And what is there more efficacious to improve ſuch an holy friendſhip with God, than ſerious expectations of the coming of our Lord? Oh! how ambitious wil ſuch be to have one and the ſame Mind, Wil, Affection, and Converſation with Chriſt? Paul was one of the beſt friends Chriſt ever had on earth: and wherein lay his friendſhip chiefly, but in conformitie to the death and life of Chriſt?2 Cor. 4.10, 11.2 Cor 4:102 Cor 4:11 2 Cor. 4.10, 11. Always bearing about in the bodie, the dying of the Lord Jeſus, that the life alſo of Jeſus might be manifeſt in our bodie, &c. Paul was couformable as wel to the death, as to the life of Chriſt: As Chriſt died for ſin, ſo he died to ſin: And as Chriſt lived to God, ſo Paul in his meſure. Chriſt was his great exemplar, both in regard of active and paſſive obedience: Chriſts exemple was not only the Rule, but alſo Reaſon of his obedience: The love of Chriſt to him, and his love to Chriſt prevailed on him to live the life of Jeſus: The end of his ſuffering for and obedience to Chriſt was to manifeſt the life of Chriſt. And what did wind up his Spirit to ſuch a divine friendſhip, and conformitie unto Chriſt, but ſerious thoughts of his ſecond coming? So John tels us, 1 Joh. 3.2, 3. that p. 132every one, who hath hopes of being found at laſt day a friend of Chriſt, purifieth himſelf as he is pure. And Paul informes us, Tit. 2.11, 12. That the Grace of God teacheth us, that denying ungodlineſſe and worldly luſts, we ſhould live ſoberly, righteouſly, and Godly in this preſent World, i. e. in ſhort, that we ſhould demonſtrate our friendſhip to Chriſt by manifeſting the life of Chriſt. And then he addes the ground of al, v. 13. Looking for that bleſſed hope, and the glorious appearing of the great God, and our Savior Jeſus Chriſt.

(2.) Another part of friendſhip with Chriſt conſiſtes in an holy Ambition to pleaſe him. A true friend makes it his buſineſſe to pleaſe and content his friend: ſo Believers to pleaſe Chriſt. And herein much of the Spirit of Godlineſſe doth conſiſt. What is al pietie but a ſtudious emulation, and endeavor to pleaſe God? Hence among the Grecians, foreign, a Godly man was one that had a care to pleaſe the Gods. Such alſo they ſtiled foreign, Theophiles, a friend of God. Thus Enoch is ſaid, Heb. 11.5. to pleaſe God: and what made him thus ambitious to pleaſe God, but fiducial expectations of the coming of our Lord? of which we find mention, Jude 14. Such a Court-like ambition had Paul to pleaſe Chriſt,2 Cor. 5.9.2 Cor 5:9 2 Cor. 5.9. Wherefore we labor, that whether preſent or abſent we may be accepted of him. foreign, Wherefore, i. e. becauſe we have this Confidence and deſire of being preſent with our Lord, who is our beſt friend, therefore p. 132we labor; Si nificanter … ſurpavit hoc votabulan, quo ſoreaſis quaedam ambitio h… norum propriè ſig …ificatur. B…za.foreign, we have a certain courtlike ambition, and holy emulation of pleaſing Chriſt. Thence he addes, v. 10. For we muſt al appear before the jugement ſeat of Chriſt. Oh! what a prevalent argument was this, to worke up Pauls ſpirit to an holy emulation of pleaſing Chriſt? Thus alſo Peter, in the words following our text, 2 Pet. 3.14. wherefore, beloved, ſeing that ye look for ſuch things, be diligent, that ye may be found of him in peace, without ſpot and blameleſſe. Here he brings in the looking for the coming of the day of God, as a ſtrong argument, inducing them to an holy emulation, and contention after al manner of gracious qualities, for the pleaſing of Chriſt their friend.

(3.) Another part of Godly friendſhip with Chriſt conſiſts in importunate deſires, and endeavors to ſerve him. Its a great ſaying of a ſerious Janſeniſt, S. Cyran: One of the moſt principal rules for ſolid devotion is, that we let not paſſe the leaſt occaſion for ſerving God. If there be any vacuum, or emty ſpace in our lives, the Devil wil be ſure to fil it up, and ſo obſtruct our friendſhip with Chriſt. What more obſequious and officious than friendſhip? and who are more induſtrious, and unwearied in the ſervice of Chriſt, than ſuch friends of his, who dayly expect his ſecond coming? Thence that parabolic exhortation of our Lord,Luk. 19.13.Luke 19:13 Luke 19.13. And he called his ten ſervants, and delivered them ten pounds, and ſaid unto them, occupie p. 133'til I come. foreign, employ al your thoughts, vigor, and activitie in my ſervice: and why? til I come: This is brought in as an argument or motive, to engage them more effectually in his ſervice. A ſoul that lives much in the expectation of Chriſts coming, wil ſpend as much time and ſtrength as he can in the ſervice of Chriſt, but as little as he can in the ſervice of ſin. Thus alſo it was with the Corinthians, 1 Cor. 1.7. So that ye come behind in no gift, waiting for the coming of our Lord Jeſus Chriſt. Their waiting for the coming of our Lord is brought in by Paul, as that which has a very efficacious cauſal Influence on the improvement of their gifts, in order to the ſervice of Chriſt. And what made Paul ſo vigorous and laborious in the ſervice of Chriſt, but daily expectations of his returne? So 1 Theſ. 2.19. For what is our hope, our joy, our crown of rejoycing? Are not even ye in the preſence of our Lord Jeſus Chriſt, at his coming? That which made Paul ſo unwearied in his ſervice for Chriſt, among the Theſſalonians, was an eye fixed on the coming of Chriſt, and the Crown he ſhould then receive, for al his labors. Such thoughts make us do much in a little time for Chriſt.

(4.) Laſtly a main part of our friendſhip with Chriſt conſiſts in an affectionate complacential remembrance of him in his abſence: and doth not the formal ſpirit hereof conſiſt in looking for, and haſtening to the coming of the day of God? Are not they moſt p. 134mindful 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, 26.1 Cor 11:251 Cor 11:26 Thus 1 Cor. 11.25. This do ye as oft as ye drinke it, in remembrance of me. Friends at parting are wont to leave remembrances each of other: ſo Chriſt left his laſt Supper, as a love-remembrance with his friends. Thence it follows; 26. For as oft as ye eat this bread, and drinke this cup, ye do ſhew the Lords death 'til he come. The coming of Chriſt, and the expectation thereof is that which gives life to our remembrance of him. The thoughts of Chriſts returne give a freſh luſtre, and ſweetneſſe to al lovetokens.

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

(1.) We ſanctifie Gods name in Worſhip, when we abaſe our ſelves, and advance his name therein. Al eminence is worſhipt by an humble reverence and ſubmiſſion. Hence humble ſpirits are ever the fiteſt ſubjects for devotion. Now none raiſe God higher in their hearts, and depreſſe themſelves lower, than ſuch as daily expect the coming of their Lord. Oh! with what an humble reverence, and tremblement of heart do ſuch worſhip God? (2.) Again, we ſanctifie Gods name in worſhip, when we worſhip him in ſpirit and in truth. A worſhip that hath not an inward root and ſpring in the heart deſerves no better name than ſuperſtition. Our Lord tels us John 4.23. The true worſhippers are thoſe that worſhip the father in Spirit, and in truth. Formal devotion is but a kind of irreligion: Such duties are the devils galleries, not Chriſts: none worſhip God in truth, but ſuch as worſhip him in Spirit. And who worſhip God in ſpirit and truth more than ſuch, as daily expect the coming of their Lord? Oh! what a reverent and high eſtime have ſuch of p. 136God, when they draw nigh to him? How do they adore the Grandeurs of God? (3.) Moreover they ſanctifie the name of God, who watch their hearts, and keep out vain thoughts, and terrene Affections, whiles they are in the worſhip of God. This is termed,Eccleſ. 5.1.Eccl 5:1 Eccleſ. 5.1. Keep thy foot when thou goeſt to the houſe of God. This ſeems to allude to the cuſtome of diſcalceation or putting off their Shoes, uſed both by the Jews and Gentiles, in going to the place of worſhip; which I preſume had its riſe from that command of God to Moſes, Exod. 3.5. Put off thy Shoes from off thy feet, for the place whereon thou ſtandeſt is holy ground. Hence that Symbol of Pythagoras; worſhip and Sacrifice with thy Shoes off. foreign keep, look to, obſerve, watch narrowly. Thy foot, i. e. thy Thoughts, thine Affections, thy whole ſoul, and man. Its the manner of the Scripture, under one ſingle Geſture or Act, to ſignifie the whole worſhip repreſented thereby. So that the ſenſe is: keep an accurate and curious obſervation of thy ſoul, when thou engageſt in the worſhip of God. And, oh! how exact and accurate in keeping their hearts are ſuch, as daily expect their Lords approche? (4.) Laſtly they ſanctifie the name of God in Ordinances and Worſhip, who are unſatisfied til they have acquired the gain and benefit of Ordinances. In al worſhip, one that ſanctifies the name of God, is carried above the act of worſhip unto Chriſt. And ſurely none mind and taſte more of Chriſt in ordinances, p. 137than ſuch as daily look for and haſten to his ſecond coming. Oh! what a ful draught do ſuch drinke of the ſatisfying ſweetneſſes of Chriſt in duties? Thus Pſal. 22.26.Pſal. 22 26.Ps 22:26 The meek ſhal eat and be ſatisfied. By eating here is chiefly to be underſtood a feeding on a Crucified Chriſt. This is evident both from the title, and main ſubject of the Pſalme. The Title Aijeleth Shaar ſignifies the Hind, or Hart of the morning, i. e. the Hind which is hunted and killed in the morning. So v. 16. That Chriſt is this hunted Hind, is evident from v. 1, 8, 18. which are applyed to Chriſt, Mat. 27.46, 35, 43. Chriſts Crucifixion extends to v. 22. where begins a prophetic triumphe over al his ſufferings. v. 26. is a ſolemne invitation, made by Chriſt, to believers, to come and feaſt with him on the benefits of his death and paſſion: and the manner of ſpeech is taken from the cuſtome of thoſe times, in which, thoſe who had been delivered out of great dangers, were wont to celebrate the ſame by Sacrifices and public feaſts. The meck, i. e. the humble, brokenhearted believer. Shal eat, i. e. feed on my death and paſſion, my bodie and bloud; with al the benefits thereof. And be ſatisfied, i. e. find a ſatisfying ſweetneſſe therein: So far as the thirſt of total indigence ſhal be quenched, albeit not their thirſt of fruition. Ay, but what muſt the meek do, that ſo they may feed on and be ſatisfied in a crucified Chriſt? why they muſt ſeek him: ſo it follows, They ſhal praiſe the Lord that ſeek him, i. e. ſeek p. 138him in every Ordinance, ſpecially in the Lords Supper. Ay, but how muſt they ſeek him? They muſt ſeek him, not only in his preſent influences, but alſo by waiting for, and haſtening to his ſecond coming. Again, with what a ſpiritual fervor, and holy violence do ſuch prevail with God, in Prayer? What a rich trade do they drive for heaven? How diligent, attentive, and affectionate are they in hearing the Word? How are their minds illuminated, their hearts quickened, their affections warmed, their Reſolutions ſtrengthened, and their whole ſouls enlarged, fixed, and elevated in Meditation? So great is the influence, which the lively expectation of Chriſts ſecond coming has on the ſanctifying Gods name in Worſhip, and al the parts thereof.

16. Serious expectations of our Lords approche have a prevalent Influence on walking with God; which is another great and eſſential part of Godlineſſe. By walking with God I underſtand communion with God, not only in Acts of Worſhip,foreign. Phavor. but alſo in the whole of our converſation. And ſuch is a Godly man indeed. Thus among the Grecians, a Godly man was one that converſed much, or had communion with the Gods. Whence the more devote among the Heathens had their Lectiſternia, or Beds,Of theſe Lectiſternia ſee Court Gent. part 1. B. 2. c. 9. ſect. 10. exhibited in their Temples, on which they pretended to feaſt, and hold communion with their Gods. O! what a rare inſtance of Godlineſſe is he, that has communion with God, not only in acts of p. 139immediate Worſhip, but alſo in the whole of his converſation? Many Chriſtians enjoy, at times, ſomewhat of God in duties; but then how ſoon do they loſe it again, after duties, by neglects, or not walking with God in their callings? But now a Soul that eyes, admires, adores, loves, and follows God, not only in Religious Ordinances, but alſo in commun providences, employments, and enjoyments, ſuch a man may be ſaid to walke with God, and to have attained more than ordinary ſtrains of Godlineſſe. And what has a greater influence and force to raiſe up the heart, to ſuch a ſtrain of heavenly converſation, or walking with God, than lively views of our approching Lord? Oh! how doth the glorie of Chriſts ſecond appearance, beheld by faith, winde up the ſoul to high raiſures of communion with him in this life? A Soul that ever lives in the believing views of Chriſts glorious appearing, ſees, hears, ſmels, taſtes, toucheth, and enjoys nothing ſo much as Chriſt. How doth ſuch a ſoul, not only pray, and meditate; but alſo eat and drinke, walke, diſcourſe, live and die in Chriſt? Is it not his whole buſineſſe to enjoy Chriſt? Doth he not make Chriſt his companion out of dutie, as wel as in dutie? Thus Enoch walked with God. Gen. 5.22.Gen. 5.22.Gen 5:22 And Enoch walked with God. Which is rendred, Heb. 11.5. By faith he pleaſed God. How did Enoch walke with, and pleaſe God? why ſurely thus: Enoch, by faith had a clear ſight of the coming of our Lord, as it's evident from Jud. 14. p. 138duplicate page p. 139duplicate page p. 140And this made him ſtudious, and ambitious to walke with and pleaſe God, by al manner of heavenly converſation: he obeyed and followed the various cals and Impreſſions of God: he retired from that ſenſual corrupt generation, and lived much alone with God: he enjoyed a true monaſtic life: the whole world was to him a Monaſterie, wherein he found ſolitude and retirement with God. Fiducial expectations of his approching Lord, gave him many ſublime and ſweet meditations, much pure light, and fervent love, many ſtrong deſires, and unwearied endeavors in walking with God. Oh! how were his Thoughts, Inclinations, and Affections hereby moulded into a fit frame for walking with God? Believing, and lively expectations of our Lords approche have a ſoverain Influence on communion or walking with God, three ways.

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

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

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

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