Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 3 · Verse 12
2 PET. 3.12.
Looking for, and hastening unto the Comming of the Day of the Lord, wherein the Heavens being on fire, ſhall bee diſſolved, and the Elements ſhall melt with fervent heate.
IT pleaſed God to make uſe of two Inſtruments, for the calling together of the aſſemblies of the Saints; Bells and Trumpets. In the foundation of his militant Church, his firſt inſtitution was Trumpets by his appointment the Congregation was called into the Tabernacle by Trumpets: and when they were in, he gave them alſo the ſound of Bells, from the garment of his Prieſt. In the Chriſtian church, we have the uſe of Bells, but not of Trumpets: yet if we diſtinguiſh this Church, as it hath a Militant, and as it hath a Triumphant part, we have both Bells and Trumpets employed, but with an inverted Order. A Bell calls us to the Temple, and a Bell calls us to the Tribunall▪ For as the Sermon-bell calls us to the Church materiall, ſo our Paſſing-bell calls … to the Church celeſtiall. The Bell toules, and we come into the mil…an… Aſſembly: the Bell toules againe when we die, and then we goe out unto that triumphant Company. And when we ſhall receive our further Conſummation, the re-uniting of Bodies and Soules at the Reſurrection; it ſhall be done by the ſound …f Trumpets. In a ſpirituall ſenſe, we have both theſe, Bels and Trumpets, i… ting us to the way of Goodneſſe: Every Sermon wee doe h…re, is as one of Aarons bels, that rings us to repentance and a holy life: But every Sermon upon ſuch an argument as this, the preſentation of the Day of Iudgement to our Soules, whereof the Day of Iudgement will call for a preſentation: this is a loud Trumpet, thundring in our eares the neceſſitie of that Preparation, which may ſave us from eternall deſtruction. Heare therefore theſe lower Trumpets to your pro…t, that you may then heare that laſt Trumpet to your Comfort.
Looking for, and hastening unto, &c.] Wherein wee have two generall parts; The Object requiring ſome exerciſe; The Comming of the Lord's Day: And the Exerciſe concerning that Object; Looking for it; hastening to it. The Object hath two appendances; The fiering of the Heavens, and The melting of the Elements. The Exerciſe conſiſts in two actions; Expectation and Expedition; the one of Hope, the other of Deſire: the former is Patient, Looking for: the other is Properant, Hastering to. Both theſe affections of the Soule, are reſembled to two actions of the Body: Looking for, that is worke for the eye: haſtening to, that is the buſineſſe of the foot: The one is an Organ of Viſion, the other of Motion: Hope muſt keepe the eye open to Looke; and Deſire teach the foot to mend his pace, and to haſten. The Object hath the laſt place in the Text, but it ſhall have the firſt in my diſcourſe: the journey being knowne, we ſet forwards.
The Comming of the Day of the Lord.] God is no Iudge Dormant, nor Demurrant, nor Rampant. Not Dormant, none of thoſe Iudges that fall aſleepe on the Bench; that like thoſe Idoll-gods, hath eares, and heares not. Not like him that would notſLuk. 18.4. right the poore widow, till her importunitie had wakened him. NottAct. 24.25. Demurrant, like Felix, that put off Paul to a longer day, I will heare thee another time. Nor Rampant, like thoſe in the Prophet, that ſlay off the skinnes of the poore, and grinde their faces. Hee is uncorrupt, no bribe can tempt him: not dilatory, no buſineſſe doth detaine him: Inflexible, no power can-ſway him. This Supreme Iudge hath ſet the day of his Aſſiſe, and all men muſt appeare before him. All eyes ſhall ſee him, but with a different aſpect: which is ſtrange; that the ſame Object ſhould bee ſo acceptable to ſome, to others ſo terrible.uLuk. 21.27. They ſhall ſee the Sonne of man comming in a Cloud: but with no comfort. Not that the Excellencie and Splendor of his glory ſhall be hidden, but there is an indiſpoſition in their fight to receive it. They ſhall know him to bee the Sonne of God, by the Claritie of his perſon, the Majeſtie of his Word, the obſequious …e…dineſſe, of the Angels to ſerve him, and by divers other perſpicuous and evident demonſtrations. But as a weake eye is offended with a ſhining light, ſo this Glory ſhall amaze, not cheere them. The good mans honor is the envious mans torment. IfaGen. 37.7. Ioſephs ſheafe ſtand, the brethren repine. If the fat Calfe be killed, the Elder brother is angry: Saul findes not ſo much pleaſure in his Kingdome, as vexation in the proſperitie of David. The Glory of Chriſt ſhall adde to the Reprobates confuſion, when they are driven to confeſſe, This is he whom we had in deriſion. They will rather chuſe to endure the horrors of hell, than to ſtand in ſo glorious a preſence. Chriſt ſayes of the wicked, that theybIoh. 1… … ſhall ſee him no more. If wee underſtand this of the Godhead, they never ſaw it at all. If of the manhood, they ſhall ſee it againe, Videbunt quem ſoderunt. Indeed they ſhall ſee him no more as a Redeemer; that time is paſt: but as a Iudge they ſhall, to their endleſſe diſcomfort.
But theſe are Scarabees and Beetles, and this Day of the Lord is to them a Roſe; ſo ſweete that it kils them. The breath of a man hath this propertie, that at the ſame inſtant it can warme that which is neere it, and coole another thing ſomewhat removed. It is no otherwiſe with the breath of God: Doth any man feare him? Then is he neere him;cPſal. …5 … For his Salvation is nigh to all them that feare him: and this breath of the Lord, the Promiſe of his ſecond Comming, lights warme upon him, and is a cordiall reviving his heart. But if a man bee farre off from God, through the vaſte gulfe and ſeparation of his ſinnes; then comes this breath very cold and bleake to his heart; and the meere mention of the day of Iudgement ſends a ſhivering through all his bones.dMatth. 8….…. It was the Son of man, whom the high Prieſt was promiſed to ſee one day in the Clouds. The Father hath given him the Commiſſion of Iudgement, and that by this Title, as he iseIoh. 5.27. The Sonne of man. Which conſideration makes us bold to take Pauls ſpeech out of his mouth; and what hee ſaid to Agrippa, to apply better to Chriſt: fAct. 26.2.I thinke my ſelfe happy, O King Ieſus, becauſe I ſhall anſwere for my ſelfe this day before thee, touching all the things whereof Satan accuſeth me. Eſpecially becauſe thou haſt knowledge of all cuſtomes; whether they be the adverſaries, who is buſie in aſſaulting; or the Fleſhes, who is falſe in betraying; or my poore ſoules, which is weake in reſiſting. Thy owne temptations have given thee experience of my frailty. I ſee the wounds yet bleed, which were taken for my ſinnes: yea, and mine owne nature is aſſiſtant in Iudgement, to aſſure mee I ſhall be partaker in Glory. Is my brother Ioſeph thus great? Then ſhall not his brothergGen. 43.34. Benjamin be forgotten. If Hester be ſo deare to Aſſuerus, her kinſman Mordecai ſhall be advanced: there is in ſtore for him, a robe, and a ring, and a horſe, and a crowne, and a traine to proclaime his favour, Thus ſhall it be done to the man whom the King will honour.
Wherein the Heavens being on fire, &c. Concerning the Conflagration of the Heavens, liquefaction of the Elements, and diſſolution of the World, ſufficient hath been ſpoken before. My Meditations now are directed onelyonly to ſuch profitable Uſes, which if wee devoutly practiſe, our ſoule ſhall eſcape in that Day of Vengeance.
1. Let there be an holy Fire within us, which will be an antidote againſt the rage of this Fire about us. The Word of God is Fire; an holy Fire from the Altar of Heaven: Sinne is alſo like Fire; but one heat doth avocate another; the greater Fire extinguiſheth the leſſe. The Word is compared to Fire. Firſt, It doth calefacere, warme the heart: more extenſive of beames than the Sunne; Nihil occultatur à calore ejus; hPſalm. 19.6:Nothing is hid from the heat thereof. The moſt froſſen breaſt will thaw, when God ſhall lay this Fire unto it. Secondly, It can illuminare, give light to the ignorant, if it be not miſ-placed. The Fowler that carries the light on the top of his head, lights others plainely, himſelfe ſees not ſo well: Some carry this light onelyonly for the good of others, not of themſelves; while they teach well, and walke ill: ſuch men, when they goe abroad, leave their lampe at home. Some keepe this Fire to themſelves, and grudge it to others: their light is kept within doores, and ſhall doe no good to their neighbours: they have knowledge, but they will part with none of it. Others rake up this Fire under the embers, as Chriſt cals it putting the light under a buſhell; ſo that neither others nor themſelves ſhall bee the better for it. Thirdly, Fire can purgare, ſearch, try, examine, and purge away the droſſe from the metall: This operation if the Word had in us, wee ſhould bee preſented pure Gold to the Treaſury of Chriſt. Sinnes are ruſt, and ruſt will not be gotten out but by fire. When we finde our affections ſo droſſie, ruſty, foule, wee muſt remember that this Fire hath not been made on our harthes; the Word hath not been admitted into our hearts. Fourthly, Fire can aſsimilare, make the matter it enters into, like it ſelfe: as Iron in the fire becomes fire. The ſoule that humbly entertaines the Word, is made pure and holy, like the Word. If we ſee an uncharitable man, like a cold unformed lumpe of metall; know that his conſcience, hath not yet taken Fire. Fifthly, It will permanere, laſt long in fit matter: as a marke made in a boord by fire, will laſt as long as the boord. If the Word have once throughly taken bold of our hearts, that gracious Fire will never out. Gods Word, and mans Eare are like the Steele and the Flint: they quickely ſtrike out fire; but to no purpoſe, unleſſe our heart be as Tinders to receive the ſparkes. If we have this fire, let it not goe out for want of fewell: Hearing and Meditation are like oile to the Lampe, and fewell to the Fire;iPſalm. 39.3. My heart was hot within me, and while I was muſing, the fire burned. If we maintaine this holy Fire in our hearts, wee ſhall not be hurt by the burning of the Heavens.
2. The Heavens ſhall burne, and the Elements ſhall melt, both with one Fire. Our Affections are our Elements: under the command of the Heart, as the Elements are under the rule of Heaven: By the Creation, the Elements were pure, and ſo were our Affections: now both of them are corrupt, feculent, and droſſie. Therefore let this ſame holy Fire melt our Elements, new caſt our Affections. Haſt thou a covetous affection, greedy of thoſe baſer things? Melt it. How? Diſſolve it into charitable contributions; like molten Lead, that runnes into empty corners. Melt thy riches into almes, thy rapacity into mercy. Thy money was congealed in thy cheſts; put the Fire of Charity to it: were it frozzen to a ſtone, and bound with iron barres,kIob. 38.31. as with the bonds of Orion; this Fire would thaw it; Charity would ſet it a running into the bellies of the poore, the fitteſt receptacles for all our wealthy ſuperfluities. When an ill gotten eſtate is left to a prodigall Heire, Wee ſay proverbially, yea prophetically; It will melt like ſnow in the Sunne. The father, like a Conſtable, kept in the ſtockes; but the gallant ſonne will let it looſe, and ſet it a running. The penurious father did clippe the wings of his riches; but the ſonne will open the cage, and make them fly. This is a melting without thankes, without reward. But that which is molten in Charity, runnes into a bleſſed Treaſury: it is but put over by a Bill of Exchange, to be paied an hundred fold in Heaven. This is an holy, an happy Fire: but alas, we may ſay of this vertue in ſpeciall, as the Poet doth of vertue in generall; Virtus laudatur, & alget: Charity is ſo cold, as if theſe many Winters it had ſeene no fire. A man had need blow ſtrong and long upon this pile of Charity; for it is greene wood, and hard to kindle: But if this fire cannot melt our hearts into beneficence, the laſt Fire will more than terrifie them with vengeance. Stones will lie long in the fire, and before they melt, they flie in peeces: and ſuch will be the meed of all ſtony hearts. Haſt thou a proud Affection? Melt it into Humility; Lay thy ambitious deſire of Honour in the duſt. Haſt thou an Affection of Revenge? Melt it into Forgiveneſſe, without which thou ſhalt never bee forgiven. Art thou tranſported with a laſcivious affection, troubled with the Itch of Wantonneſſe? Melt it by Mortification: Doe not feed this fire, leaſt it burne thee to cinders; but withdraw the fewell, and it will out of it ſelfe. Is thy Deſire ſet upon Wine? Doeſt thou long after the cups of Exceſſe? Melt it, or it will melt thee. The Drunkard indeed can melt his eſtate into drinke, his body into Surfeits, his time into vanity: but hee cannot melt his ſinne into ſorrow, his inordinate luſt into ſobriety. Theſe Elements of our corrupt nature muſt bee molten by repentance, that when the Elements of the world ſhall melt with fervent heat, wee may be found pure and refined Oare in the eyes of IESVS CHRIST.
Looking for, and haſtening unto.] The one is the worke of Hope, the other of deſire: the former commends Tolerancie, the latter Diligence. Looking for: this eye of expectation hath three beames: Vigilancie, Hope, and Patience. Without Watchfulneſſe we cannot looke, without Hope we will not looke, and without Patience we ſhould not looke for the comming of the Lord.
1 Vigilancie is required in this Expectation, even a continuall waking. The Prophets of God were called both Seers, and Watchmen: not onelyonly Seers, endued with a power of ſeeing, able to ſee: but Watchmen, evermore in the act of ſeeing. Sleepe, in the Scriptures, hath ſo heavie a ſenſe ſometimes, as not onelyonly to bee taken for ſinne it ſelfe,lEpheſ. 5.1 Awake thou that ſleepeſt: but even for the puniſhment of ſinne: The moſt fearefull and irrevocable malediction is preſented to us in a perpetuall ſleepe:mIer. 51.5. They ſhall ſleepe a perpetuall ſleepe, and not wake. Sleepe is as often taken for naturall death, as for naturall reſt. There is a privation of Motion in both: in ſleepe an interruption, in death a ceſſation. Sleepe is a ſhort death, death a long ſleepe. Spirituall ſlumber is a very death. The Romiſts compare the ſtate of nature but onelyonly to ſleepe, or to a man fallen into a deepe ditch: hee can heare thee call, give him a rope, and pull; he will take hold and be drawne out: this is falſe, for he is dead. A man may ſtruggle out of naturall ſleepe, of Edormire crapulam: but it is not in our power to awake from ſinne: wee muſt have a continuall grace, or we cannot ſtand.nRev. 3.20. I ſtand at the doore and knocke: ſt…, not ſtet…, not ſtabo, but ſto ſtans; he is ever there. Yet wee muſt adde our owne endevours, and with waking eyes be alwaies looking for our Deliverance.
There be ſignes before ſleepe naturall, and ſpirituall. Firſt, heavineſſe of the head and temples, by reaſon of the riſing up of fumes and vapours: Worldly deſires induce ſuch a drowſineſſe upon the ſoule: theſe hinder the contemplation of heavenly things: the bodies of ſuch men bee at Church, while their mindes are at home. O that they could remember to rubbe their temples with holy thoughts: this would keepe them waking. Secondly, Yawning is another ſigne of ſleepe invading the body: anſwerable whereunto there is a torpour or lazineſſe of the ſoule. O that this Sermon were done! When will he make an end of prating? Shall I goe to my praiers? I care not if I doe: yet 'tis no matter: let it alone till another time. Is this man awake? Doth hee looke for the Day of the Lord? No, but the Day of the Lord may take him napping.
There bee Symptomes of ſleepe: Firſt, Snorting; every one that ſleepes, does not ſnort; but every one that ſnorts, does ſleepe. This is a profound ſleepe; when the whole Pariſh rings of a mans vicious acts, yet ſtill hee ſhorts in the roome. This man ſpeakes of his greedineſſe, that of his frowardneſſe, one of folly, another of his baſeneſſe; he heares all this, yet ſnorts, laughes at it; Populus me ſibilat, at mihi plaudo. Doe we know none ſuch? I would there were none ſuch to be knowne. Secondly, Dreaming: there be many fancies in both ſleepes, of body and minde. One while hee dreames that he is on a mountaine, and ſees the glory of kingdomes: an ambitious Dreame! Another while, that he hath found a great treaſure, hid in the earth: a covetous Dreame! Another time he eates and drinkes plentifully; and yet, alas, wakens hungry: a voluptuous Dreame! All the pleaſure, all the bravery, all the money of the world, is but a waking Dreame. Such men will not bee perſwaded that they are a-ſleepe: indeed it is hard for a ſleeping man to know that hee does ſleepe: yet by his Dreames, he may in ſome meaſure finde it. The head hath often very frightfull Dreames in ſleepe: Lions and Beares ſeeme to aſſault us, Gulfes of water to drowne us, fire to conſume our houſes, Theeves and Murderers to robbe and kill us. The ſleeping ſoule hath ſuch dreames too: one thinkes, If I be honeſt, and keepe a good conſcience, I muſt needs be poore: it is but a Dreame. Another, If I doe not collogue and flatter, I ſhall be deſpiſed: it is but a Dreame. A third thinkes, If I doe not bribe, I ſhall loſe my cauſe: it is but a Dreame. Another, If I put up this injury without revenge, I ſhall be held a coward: it is but a Dreame. Another thinkes, If I bee every day giving to the poore, I ſhall bee poore my ſelfe: it is but a dreame. A thouſand of theſe fond Dreames ſurprize us in our ſleepe: if our hearts were awake, we would deteſt them. Wee have ſlept enough, it is high time to riſe. Carnall fancies are but Bug-beares to hinder us from good workes: when wee awake, we will count all things loſſe for Ieſus Chriſt.
But ſuppoſe that ſuch ſenſuall ſoules be poſſeſſed with the ſpirit of ſlumber, What ſay you to them that put on a zealous forme of godlineſſe, and overunne the common profeſſors more thano2 Sam. 18.…3. Ahimaaz did Cuſhi, till they are quite out of breath: Are theſe men a-ſleepe? Yes, too many of them that thinke themſelves waking. You ſhall have a Phariſee that walkes from Church to Church, till he hath heard three Sermons in a day, What? Doth he ſleepe? Why not? Did you never heare of men that walke in their ſleepe? They that thinke the whole duty of a Chriſtian conſiſts in viſiting the Temple, and hearing the Preacher, doe (in effect) but walke in their ſleepe. But they can tell you ſome notes of the Sermon, repeat the Doctrines and Uſes to their Familie. It may be ſo, but did you never heare of men that talke in their ſleepe? If this be all that they learne by thoſe Doctrines, if this bee all the uſe they make of thoſe Uſes, onelyonly for matter of diſcourſe; they doe no more but talke in their ſleepe. But they can conceive long extemporall praiers in their private houſes, and cut out large peeces of devotion: and are they ſtill a-ſleepe? The Phariſees had their long-winded Oriſons; petitions made up tedious with repetitions: yet under the colour of long praiers they devoured widowes houſes: I hope you will not ſay, Theſe men were awake. As the ſenſuall man fals a-ſleepe at his praiers, ſo the Hypocrite doth but pray in his ſleepe. It is a baſtard devotion that is not begotten in the heart: without the heart, all the labour of the lippes and lungs, is but a ſtinking ſacrifice. Chriſts Spouſe acknowledgeth;pCant. 5.8. I ſleepe, but my heart waketh: the diſſembling Profeſſor inverts the words; I wake, but mine heart ſleepeth. Adde to all this, that ſuch a man is induſtrious in his calling, hee followes his buſineſſe cloſe, and thrives in this world: Is hee yet a-ſleepe? He may be for all that? Are there none that pull up the clothes about them, and wrap themſelves warme in the coverings, even whiles they are faſt a-ſleepe? Even the ſleeping man may bee ſenſible of cold, and catch at ſomething to hill him: the ſcraping together of worldly wealth is no more argument of a mans being awake, than coldneſſe and breathleſſeneſſe is that he is alive; or the abſence of the Sunne proveth it to be day. Farre is it from my intent to cenſure thoſe holy actions in any man: Heare that you may learne to pray, and pray that you may heare to learne: Spend the Sabbath in thoſe holy exerciſes, and woe unto you if you doe not. But let mee tell you, that if you have a falſe and unfruitfull heart, a diſhoneſt and unconſcionable life; for all this hurry and precipitation of outward zeale, you are ſtill faſt a-ſleepe.
Security and expectation are oppoſites: the ſervant that lookes for his maſters comming, is afraid to fall a-ſleepe. There bee foure waies to waken men from their ſlumbers. Firſt, ſome lowd and ſuddaine noiſe, as the beating up of drummes, or the ſound of trumpets; eſpecially the claps of thunder. We heare the rumours of warres on every ſide: the Buls of Rome, worſe than thoſe Buls of Baſan, bellow and roare againſt us: How many hornes of that ſeven-headed Beaſt threaten to goare us? If they once get the power, we too well know their malice. Can none of theſe noiſes waken us? If wee could be ſafe at home, yet ſhall wee not pitie our diſtreſſed brethren beyond the ſeas, becauſe wee are not within the hearing of their grones? Shall we not rather ſay with Vriah; q2 Sam. 11.11Is the Arke of the Lord, and Iſrael, and Iudah in danger, and can wee ſleepe in ſecurity? The tolling of a bell will waken a man at midnight; eſpecially if it goe for a friend. Wee have heard the fatall knell of that ever to be lamented Palatinate, the dying grone of long afflicted Rochel, with the expiring gaſpes of innumerable Chriſtians in other places; and are we ſtill a-ſleepe? Wee have heard the honour of thoſe unhappy conqueſts, given away from God to Idols and Images; and are we ſtill a-ſleepe? Secondly, if noiſe will not waken us, me thinkes paine ſhould. We have felt the loſſe of eſtate, the loſſe of honour, the loſſe of our bloud, like ſo many mortall wounds in our ſides; and can wee ſtill ſleepe? Ill ſucceſſe abroad, worſe diſtractions at home, the feare of our enemies, the feare of our friends hath touched us: and cannot all this awake us to feare our God? Thirdly, there is yet another way of rowſing the ſleeper: Pull off the clothes, lay him naked, expoſe him to the cold, and try what that will doe. Diſgrace ſtrips us of honour, trouble ſtrips us of peace, bondage ſtrips us of liberty, ſickneſſe ſtrips us of health, poverty ſtrips us of wealth, perſecution ſtrips us of friends, death ſtrips us of all. Will not ſome of theſe, Will not all of theſe waken us? Fourthly, Well yet there is one thing that will not faile to effect it; even that ſummons which ſhall be given at the comming of this day of the Lord: the laſt trumpe ſhall raiſe us. O then let us looke up in time, and looke for that Day when time ſhall be no more. It is comfort for a man, when he wakes to ſee the light.rEph. 5.14. Awake thou that ſleepest, and ariſe from the dead, and Chriſt ſhall give thee light.
2 Hope muſt not bee excluded from this expectation: Evill is the object of feare, and that wee ſuſpect: The object of hope is good, and this wee expect. None but the gratious can be ſaid to looke for this day: Iusti expectant, & expetunt? ſ2 Tim. 4.8.They love his appearing. They pray for it; Thy Kingdome come. They cry for it, Come Lord Ieſus. All this argues their Hope; yea,t1 Iohn 4.17. They have boldneſſe in the day of judgement. Wee confeſſe with Saint Auguſtine, Aug. in Pſal. 66.Gaudere judicandum qui timmerit judicaturum. What chaſte and loving Spouſe will not earneſtly looke for the comming of her Bridegroome? What Princely heire does not long for the day of his Coronation? In Heaven is the perfection of all good things: Fulneſſe is the perfection of meaſure: Everlaſtingneſſe is the perfection of time: Infiniteneſſe is the perfection of number: Immutability is the perfection of ſtate: Immenſity is the perfection of place: Immortality is the perfection of life: God is the perfection of all. We have nothing but what is imperfect below, why then doe wee not long for that univerſall perfection above? If wee hope for it, wee cannot but looke for it: and if wee looke for it, there is ſome comfort to our conſcience that we hope for it. But many are miſtaken in their hopeuProv 14.32. The righteous man hath hope in his death. Diverſe have hope in morte aliena; they hope for the death of others, that they may get by them: ſome reverſion or legacy runnes in their mindes: whereof they are not ſeldome fruſtrated; for, Dum ſperant, expirant. But the good man hath hope in his owne death; that death it ſelfe, like ſome more gentle Iailor, ſhall but unlocke the doore of his priſon, and ſet him at everlaſting liberty. Simple people cannot diſcerne hope from deſire: they thinke that they hope to bee ſaved; whereas indeed they onelyonly deſire it, and doe not truely hope for it. We may deſire many things which we cannot hope for; as to raiſe the dead; but there is nothing that we hope for, which we may not deſire. As diverſe have fidem, faith; that have not fiduciam, conſtancy. So there may bee Deſiderium, a deſire of bleſſedneſſe; where there is not Spes, a well grounded hope to be bleſſed.
But the ſoule that knowes herſelfe redeemed by Chriſt, is never throughly contented, till either ſhe returnes to Chriſt, or Chriſt returnes to her. The waters doe not more naturally runne backe to the Sea, nor heavie ſubſtances incline to their center, than the pious ſoule deſires to aſcend to her Maker. The converted unthrift can never reſt, till he returnes to his Father. A bladder blowne full of winde, and held under the water, will ſtill be riſing upwards; becauſe that is not the place of the Aire. My ſoule cleaveth to the Pavement; as ſome read that of the Pſalme. Throw dirte on the pavement, and it ſtickes there: but caſt downe a ball, and it rebounds; it comes backe againe to the thrower. The body is but Earth, and when that is throwne to the Earth, there it remaines: but the righteous ſoule, when it is caſt downe by humiliation, or dejected by the afflicting hand of God, it ſtill rebounds to him: The ſpirit returnes to him that gave it. Hope then ſhould make us looke up, and deſire enflame us to looke for the comming of Ieſus Chriſt.
3 Patience muſt not be left out; as wee looke for the Bridegroomes preſence, ſo the Bridegroome lookes for our patience. Wee are unworthy of his honour, if we cannot endure to tarry his leaſure. The nobleneſſe of a Chriſtian is ſeene in his patience: Magnanimity is patient; like the flint which hath fire in it, but it appeares not till it be ſtricken. How contrary is the opinion of the world, to the judgement of God, concerning valour? They thinke it conſiſts in a brave revenge: God ſtateth it in an humble patience. What greater courage can there be, than to ſuffer? What victory ſo great, as to conquer a mans ſelfe? Our expectation may be charged with too much violence, if it bee not qualified, and corrected by patience. The fond Alchymiſt projects much, and extracts nothing but poverty and ſhame. Patience is the beſt Chimiſt, for out of courſe Earth ſhe can draw pure gold, out of trouble peace, out of ſorrow joy, out of perſecution profit, out of affliction comfort, She teacheth the bondman, in a narrow priſon to enjoy all liberty. He hath within thoſe ſtrict limits, his galleries, his walkes, his orchyards: though he be alone, he never wants company: though his diet be penury, his ſawce is content: all his miſeries cannot make him ſicke, becauſe they are digeſted by patience. It makes the poore beggar rich: though hee goes for his drinke to the Well, for his bread to anothers Cupbord, for his garments to the refuſe of a caſt Wardrobe: yet hee lookes with as chearefull a countenance, as heaLuke 16.19. that was clothed in Purple, and fared ſumptuouſly every day: Or he that ſaid to his ſoule,bLuke 12.19. Eate, drinke and be merry: for this man had but a purpoſe to be merry, but the patient man is merry indeed. A ſuperiors unjuſt frowns are all one to him with his flattering ſmiles: and cauſeleſſe aſperſions doe but rubbe his glory the brighter. The Iailors that watch him, are but his Pages of honour, and his very Dungeon, but the lower ſide of the vault of Heaven. Hee kiſſeth the wheele that muſt kill him: and thinkes the ſtayres of the Scaffold of his martyrdome, but ſo many degrees of his aſcent to glory. The tormentors are weary of him, the beholders have pitty on him, all men wonder at him: and whiles he ſeemes below all men, below himſelfe, he is above nature. Hee hath ſo overcome himſelfe, that nothing can conquer him. As it was ſaid of Demoſthenes, that other Lawyers got not ſo much by their ſpeaking, as hee did by holding his peace: ſo ſuffering ſinners finde not ſo much eaſe in their complaints and murmures, as the patient man doth by his humble ſilence. If with ſuch eies we looke for our Lords comming,cHeb. 6.12. we ſhall Through Faith and Patience, inherite the promiſes. Iacob thought not his ſervice tedious, becauſe his beloved Rachel was in his eye: the ſight of glory future, mitigates the ſenſe of miſery preſent. The beſt example teacheth us,dHeb. 12.2. To runne with patience the race that is ſet before us: As we looke for Ieſus, ſo let us looke unto Ieſus, who for the propoſed joy, endured the croſſe, and deſpiſed the ſhame: and then we ſhall dwell with him, That ſits at the right hand of the Throne of God.
But doth our Apoſtle write this onelyonly for the comfort of the righteous? would he not alſo (through the uſe of this expectation) winne ſinners to repentance? what can ſooner breake off a ſervants diſſoluteneſſe, than every day looking for his maſters preſence? Feare and hope are oppoſites: but in this day,eLuke 21.26. Mens hearts ſhall faile them for feare, when the powers of Heaven ſhall be ſhaken. Shew me the man that ſayes, hee doth not feare that terrible day of the Lord. When the Maſter of the houſe periſheth, all the Family is troubled: the ſervants looke ſad, and all things are out of order. No marvell, if there be ſuch a combuſtion in the Elements, ſuch a commotion in the Heavens; no marvell, if the ſtarres fall, and the Seas roare; when man, the vſu-fructuary Lord of all theſe, is brought to his judgement. Though feare and hope have their oppoſition; yet it is not in diametrall termes, but in termes remiſſe. There is no hope on Earth, without ſome feare: no feare in a righteous heart, that is quite deſtitute of hope. There may be a feare without faith: but who will ſay, that hee hath a faith without all feare? Both may conſiſt in the ſame ſubject: the holy heart beleeveth his ſalvation with confident truſting: and yet that holy heartfPhil. 2.12. Worketh out his ſalvation with feare and trembling. The ground of our faith is Gods infallible promiſe: the cauſe of our feare, is our owne ſinnefull weakeneſſe.gMat. 8.26. Why are ye fearefull, O yee of little faith? They had ſome faith, but the beſt part of it was loſt in their feare: the more faith, the leſſe feare: and conſequently, the more feare, the leſſe faith. Yet not onelyonly may feare and hope conſiſt together, but even feare and joy: The women departed from the Sepulchre with feare and joy. hMatth. 28.8.The women who were made ſupernumerary Apoſtles, Apoſtles to the Apoſtles, the Mothers of the Fathers of the Church, Angels of the Reſurrection; they did runne, and they ran upon two legs, Feare and Ioy. Thoſe joy in the Lord, that feare Him: and they onelyonly feare Him, that feele joy in Him. The feare of God and the love of God are inſeparable: innumerable are the places, wherein wee are called upon, to feare the Lord: and yet the greateſt Commandement, which is the roote of all, is, Thou ſhalt love the Lord thy God. Hee doth neither, that doth not both: hee omits neither, that does one. Well therefore may we feare the laſt Day, when wee conſider our owne deſert: yet hope and long for it, when wee remember the Covenant in IESVS CHRIST.
Let Unbeleevers, and impenitent ſinners tremble: let ſuch feare to die, as have no hope to live: let them wiſh for the ſhelter of rockes, that have not built upon the Rocke of ſalvation: as the Devils beleeve and tremble, expecting the full meaſure of their torment. But if wee have made our peace through the bloud of Him, that reconciled God and man, and led a life worthy of that noble Priviledge; Let us looke for that Day with joy, which ſhall beginne our glory. Blaſphemers doe not looke for this Iudge; for then they would not offer to ſweare Him out of his Throne. Worldlings doe not looke for this breaking of all aſunder, for then they would not be buſie in ſcraping all together. Diſſolute ſinners doe not looke for this Day, but this Day ſhall come upon them unlooked for.iMatth. 24.50. The Lord of that evill ſervant ſhall come in a day when he looketh not for him, and in an houre that he is not ware of. He that lookes for his Maſters returne, after a long abſence, will bee ſure to have the houſe in a readineſſe; cleanſed and furniſhed for his entertainment: they whoſe conſciences ly ſluttiſh, and full of ſordid luſts ſurely doe not looke for the comming of their Lord: but hee is not bound to their times: When they cry, Peace, Peace, then comes that fatall trouble unlooked for. OnelyOnly the faithfull looke for Chriſt: as before his firſt Comming Hee was the Expectation of Nations: ſo untill his ſecond Comming Hee is the Expectation of all good Chriſtians.kHeb. 10.37. And this long looked for comes at laſt;lPſalm. 59.13. to deliver our eyes from teares, our ſoule from death, and our feet from falling, that we may walke before God in the light of the living.
Hasting unto] It is not enough to hope that this Day will come toward us, but we muſt approach towards it. We may pray earneſtly, Come Lord, come quickly: yet Hee will come never the ſooner.mAct. 17.31. For Hee hath appointed the Day wherein Hee will judge the world: He will come in his owne determined time, not when wee would have Him. We cannot accelerare Diem, we may accelerare ad Diem: though we cannot haſten it, wee may haſten to it. There be certaine degrees of Preparation, preceding this Properation. Hasting is in effect the ſame, that Saint Paul cals Running: Let us runne the Race. A man that is downe on the ground, muſt ariſe, and ſtand, and be able to goe, before hee can runne. Firſt, a Sinner is laid, and muſt ariſe. Vp Elias, thou hast a great journey to goe: firſt, he muſt Vp, and then Goe, Repentance is the onelyonly Angell that raiſeth a Sinner: and wee may to as much purpoſe call a dead man out of his grave, as an ungratious ſoule from ſinne without repentance. Secondly, when he is riſen, let him …y if hee can ſtand. If a Sinner thinkes to ſtand alone: he fals faſter than he roſe. In …eſtas, & non ſtas: hee that ſtands upon his owne feet, ſhall ſoone feele them double under him. It is becauſe, like children, we will preſume to goe of our ſelves, that we get ſo many knockes. The ſame hand that lifted us up, muſt hold us up: if either God let goe us, or wee let goe Him, downe wee …opple. But being ſtrengthened by his might,nEpheſ. 6.1…. Let us ſtand. Standing up is a ſigne that a m…n purpoſes to be going. It is an erection of body, an elevation of it towards heaven: not creeping upon the earth, but bearing upwards: it is a diſpoſition of motion: be … ſtandeth, hath put himſelfe into a poſture of going▪ Thirdly, that is the the next degree: let him try how hee can goe. Hee that hath lyen long bedrid, and at the firſt looſe ſets a running, will ſoone be out of breath. When we are helped up, and enabled to ſtand; yet without the ſame ſupportation we cannot goe. Vphold thou my goings, O Lord, that my footsteps ſlide not. As an Infant learnes to goe by the hand of the mother, ſo we by the manu-tenencie of God. But being thus upholden, let us be going. It is a ſhame for them to ſtand ſtill, that have ſo long a journy and ſo ſtrong a convoy. Fourthly, when we have learned to goe well, let us try to runne: the ſame power will ſtrengthen us in any pace, ſo long as wee keepe the way of goodneſſe. Our journey requires haſt, let us make as few lets as may be. In many things, the more haſte, the worſe ſpeed: but hee can never ſpeed amiſſe, thatoPſal. 11.32. runnes the way of Gods Commandements. Not ſeldome we ſhall ſtumble; but a trip in the way ſets a man ſomewhat the more forward, if hee does not fall. When wee doe fall, let us remember, that either wee have gone out of the way, or neglected our Upholder. It is our praier, O God make ſpeed to ſave us, O Lord make haste to helpe us: And it is Gods Charge to us, O man make ſpeede to be helped, make haſte to be ſaved.
Haſte makes waſte, is a true proverbe in the precipitant carriage of buſineſſes: Faire and ſoft goes farre: Not to faſt for falling: Stay a little, and we ſhall have done the ſooner. Theſe be the ſayings of moderation, to correct the raſhneſſe of undertakings. But in ſpirituall proceedings, Delay is more dangerous than Celerity. If ſalvation be, we cannot worke it out too faſt. I ſpeake not for a flaſhy zeale, that runnes upon a line like a fireworke, and ends with a cracke: but for an holy and hearty deſire to doe God all poſſible ſervice; and to make the beſt improvement of our time to his honour. This Apoſtolicall charge condemneth two defects in ſinfull men; The Neglect of Reſolution, and the Delay of Inception to be good: it riſeth in full ſtrength againſt thoſe, that neither begin to reſolve, nor reſolve to begin, the amendment of their lives.
1. The Neglect of Reſolution to enter into the way of Righteouſneſſe, is the forlorne eſtate of a ſinner? What hope can there bee of him, that hath not ſo much as a purpoſe to be holy? Sloth hath been reproved in the verypMat. 20.6. Market, How much worſe is it in the Vineyard? Time is the meaſure of buſineſſe, as money is of wares: and what thrifty husband will loſe his Market? Yet buſineſſe in the world, is no better than idleneſſe in the ſight of the Lord. As David ſaith, thatqPſal. 32.3. he kept ſilence, though he roared all the day long: or as Ieruſalem is ſaid to berLam. 1.1. a ſolitary City, though ſhee was then full of people. As the wiſedome of the world is fooliſhneſſe before God: ſo all carnall negotiation is but a more ſerious kinde of play. Children thinke themſelves very buſie, when they are riding upon Reeds, or making of Puppets: men doe not thinke ſo. What time ſoever is ſpent out of the ſervice of God, or our owne calling, is but loſt in vanity. Idleneſſe it ſelfe is damnable; not is it ſufficient excuſe to ſay, We doe none ill: for it is ill, to do nothing. Thou haſt a ſervant,Chryſ. Hom. 16. in Eph. ad Epheſ. which neither is Theefe, nor Drunkard, nor Swearer, nor taxed with any vice: but becauſe he ſits all the day with his hand in his boſome, thou correcteſt him: Why? What harme hath he done? Thou canſt charge him with nothing, but the not doing of ſomething; yet hee deſerves chaſtiſement.Confeſſ. lib. 8. cap. 5. Serm. 17. ad frat. in Eremo. Saint Augustine confeſſeth, that in his unconverted eſtate, hee returned to Gods call, Verba lenta & ſomnolenta: Anon Lord, Anon. But Lex non dormi…tibus ſcripta est, ſay the Lawyers: nor is heaven open to the lazy. Saint Augustine cals idleneſſe vivi homin…s ſepulturam.
When thy heavenly Maſter cals thee, O evill Servant, Why doeſt thou loiter?ſLuke 19.6. Zacheus made haste, and ca… downe: the ShepheardtLuke 2.16. came with haste, to finde the Childe Ieſus. Today let … heare his voice: To day, that is Gods note; To morrow, is the voice of the Tempter. Licentious ſinners Hodie ſibi reſervant, & Cràs Deo … t…t: they will be their owne now, and the Lords another time. This is truely theuHeb. 3.13. Deceitfulneſſe of ſinne; the perſuaſion of that peſtilent ſpirit. xNazian. Orat. in S. Baptiſ.Da mihi nunc, futurum Deo: mihi aetatis florem, Deo ſenectutem. But gods to day, allowes no morrow: and mans Day is not ſure of a morrow. Out of a whole peece of cloth we may cut any kinde of garment: but when a garment is made of one faſhion, it will bee hard to tranſlate it into another: either wee ſhall ſpoile the ſtuffe, or deforme the garbe. When we have beene long faſhioned to this ill-favoured World; to reforme us to goodneſſe, or to conforme us to Chriſt, is an alteration that requires much difficulty. When wee lend money, we call for ſecurity; and colour the ſuſpition of our want of truſt, with mortality: Men are mortall, we have no leaſe of our life. But for the matter of converſion, and in the buſineſſe of our ſalvation, we promiſe our ſelves Neſtor's yeeres; and ſo live, as if we never looked to die.Auguſt. de verb. Dom. Sen. 59. Baſil. in Exhort. ad Bapt. Some have beene called into the vineyard at the eleventh houre: but if God call thee at the third, faile not to come even then, for thou art not ſure to live unto the fourth. A ſnow-ball growes bigger by rowling, and ſin multiplies by time. A ſhippe of never ſo great burden, may bee overladen till it ſinke againe. He that ſhall aſcend into the hill of the Lord,aPſalm. 24.4. Hath not lift up his ſoule unto vanity: the vulgar reads it, qui non accepit in vanum animam ſuam; that hath not taken his ſoule in vaine. Surely, hee that hath a ſoule, and doth not uſe it well, nor ſeeke to ſave it, hath taken it in vaine: as he that buyes a garment, and never weares it: or that farmes good land, and never tills it. We deſire to have all good that belongs unto us: Abraham would have a good ſonne, David a good ſervant, Iacob a good wife, wee would have our beds good, our garments good; not ſo much as our very beaſts, but wee would have them good too: and doe we not wiſh to have good ſoules: If but our ſhooes be fowle, we will have them made cleane; and hauehave wee no care to clenſe our ſoules? Bee not ſo unkinde to thy ſelfe, as to eſteeme thy ſhooe above thy ſoule. What earthly buſineſſe hath the worldling, which he doth not moſt diligently proſecute? If hee be in law, how duely doth hee frequent the chamber of his Advocate? If ficke, what running is there for the Phyſitian? If he have a hundred things to doe, not one of them ſhall be neglected. His land ſhall be husbanded, his houſe highted, his garments bruſhed; the very haires of his head paſſe not untrimmed: hee thinkes of every thing in due place and order: But for his ſoule, when it comes in his minde: he laies that by till another time For the mending of that, for the clenſing of that, it is the leaſt and laſt thing he thinkes on. No wonder, if that man never come to the end, that hath not ſo much as attempted to beginne. Here is no haſt.
2 Delay is dangerous, even when we have reſolved. If ever we meane to bee good, why not now? There is but one monethmonth in the yeere called May: if ſome flowers doe not ſpring up then, we looke for none afterwards. Purpoſe and performance are like Iacob and Eſau: our good purpoſe, as Eſau, is the firſt borne: but our good performance, as Iacob; carries away the bleſſing. The holy ſoule, like that vertuous woman, doth not onelyonly meddle with the diſtaffe, butbProv. 31.19. She layeth her hands to the ſpindle. Purpoſe is but the Diſtaffe, actuall obedience is the Spindle. The raw Flaxe is upon the Diſtaffe, the ſpunne yarne or thread upon the Spindle. Aske the harlot, the ſwearer, or the oppreſſor, if they ever intend to change their lives: yes, one day: O they will doe good workes apace, when they once fall to it. Theſe put their fingers to the Diſtaffe, not to the Spindle: they have ſome raw thoughts of repentance upon the rocke; but they doe not ſpinne it into threed, not worke it into actuall obedience. They truſt to the good workes they meane to doe, but who knowes when? Mariners in a ſtorme, if they ſee but one fire upon their ſailes, looke for an unlucky voyage; but if two fires appeare to them, they take it for a good Omen, and promiſe themſelves ſafety. The purpoſe of amendment is but one fire, and many have had that, who are ſunke into the bottomleſſe gulfe of Hell: But if the other fire be preſent, a reall converſion to righteouſneſſe, proſperous ſucceſſe will not faile to follow, and the end of our voyage ſhall be ſalvation. What ſervant that lookes for his Maſter every houre, will have the houſe to ſweepe, the fire to kindle, the bed to make, when he knockes at the doore? yet alas, neither are our affections ſwept by repentance, nor is the fire of charity kindled in our hearts, nor have wee prepared the bed of our conſcience, though we may well looke for our Lord every moment. We are ſo farre from haſtening toward this day, that we cannot endure to heare of this dayes haſtening toward us. Kinde ſervants, that love their maſter, will be ever and anon talking of his comming: this night, ſay they, he lyes in ſuch a citty, ſo many leagues off, to morrow at night in ſuch a citty, nearer; the third night he will be at home: what ſhall we prepare for his entertainement? How ſhall we welcome him? Be theſe our thoughts, or is this our diſcourſe, concerning our Lords? No but rather falſhood, hypocriſie, contumely, ſcurrility, blaſphemy dwells in our lippes, as if we talked of the Divell, not of Chriſt. When Birds are ready to flie, they ſpread their wings: if we did make haſt toward our Saviour, we would dilate our affections, enlarge our deſires, and like the Cherubins ſpread the wings of our ſoules to be with him.cGen. 18.1. Abraham ſate in the doore of his tent, when he entertained the Angels:d1 King. 19.13. Eliah ſtood in the doore of the Cave, when he had that viſion of God: ſo let us ſtand in the doore of our life, by a continuall meditation of death, that we may be ready to entertaine our deare Lord IESVS CHRIST.
When we expect the comming of our beſt beloved friend, we often runne to the doore, and give many a looke out at the window; and not ſeldome a ſigh ſteales from our hearts, and forceth a ſound out of our lips; Oh when will he come? If we did love Chriſt ſo well as we ought to doe, or but ſo well as we ſay we doe; we would give more frequent lookes towards him: and though our eyes cannot carry up our ſoules, yet our ſoules would ſend up our eyes, to the place where his Honour dwelleth. Luke 15.The Father ranne to meete his returning child, and ſhall not we haſten to meete our returning Father? The cunning Serpent does not at firſt daſh bid us utterly forſake God; but he perſwades to delay: what need you make ſo much haſt? God is never to ſeeke; you know where to find him: At what time ſoever a ſinner repents, His mercy is at hand: you may take your pleaſure yet a great while: you ſhall be ſaved at laſt, I will warrant you. Hath not that ſoule a goodly ſecuritie for her ſalvation, that hath the Divels warrant? Doe not bad debters, by deferring of payment, grow more unable for the diſcharge? when a ruinous building is ſuffered to run into further decay, wil it not require the more charges to be repaired? One knotte or two may be ſoone undone, but when we have tyed ten thouſand knots vponupon our ſoules, by multiplying ſinne all the dayes of our life; can we thinke to untie them all at once in the houre of our death? If we cannot paſſe over the foord, when the waters are low, how ſhall we doe in a flood? If ſin while it is a twigge, be not eaſily plucked up, how ſhall we eradicate it when cuſtome hath growne it to a ſturdy tree? The coales, the ſparkes of ſin be not lightly quenched; how then ſhall we put out the flame? There is trouble in curing greene wounds, much more old feſtred ſores. Try thy ſtrength in combating with one ſin; ſee if it does not put thee hard to't: thou muſt pant, and blow, and ſweat, and bleed too, ere thou getteſt the victorie. If it be ſo hard to wraſtle with one divell, how wilt thou encounter a legion? Youth is vigorous and hath nimble feet: old age is reſty, and fitter for the couch, than the race. Let us caſt away delay, leſt it caſt us away: and with all preſent ſpeed make haſte toward ſalvation. If you aske me how you ſhould haſten to this Day?
1 By ſending up your hearts to Heaven, as an earneſt that you would have your ſoules there. Let our deſires be above, though our bodies are below. The ſigne that we are riſen, is the object we have choſen: there we are, where our delight is; Neither can we goe from our hearts, nor will our hearts goe from our treaſure. Would you know where this object is? Firſt tell me where your joy is. Would you heare where your joy is? Shew me where your minde is. You are young and witty, and your minde is upon that. You are old and wealthy, and your minde is upon that. Are you ambitious, and have your minde ſet upon honour? Are you effeminate, and have your minde ſet upon beauty? Are you proud, and pitch your hearts upon envie? Then heers your minde, for heer's your treaſure; and heer's your treaſure, for heer's your heart; and heer's your heart, for heer's your ioy. You may cry with the Lapwing till you be hoarſe; There, There, above: but you are here, even here, below. Heaven is a great way from Earth, and, if you doe not make more haſt, you will never come there. It is not enough to bee righteous, but wee muſt bee zealous in righteouſneſſe: not enough to doe ſome good workes, but we muſt abound in all good workes; and this is to haſt to the comming of the Day of the Lord.
2 By ſoliciting God with our conſtant devotions; ſtill praying, Thy kingdome come: That Chriſt may have the conſummation of his dignity, by entring into his laſt office, the office of a Iudge; and may have the ſociety of humane bodies in Heaven, as well as hee had ever of ſoules: That as hee hateth ſinne it ſelfe, ſo his hatred to ſinne may be expreſſed, in the aboliſhing of all the inſtruments of ſinne; the allurements of this world, and the world it ſelfe: and all the temporary puniſhments of ſinne, the ſtings of ſickneſſe and death: and all the Caſtles, Priſons and Monuments of ſinne, in the grave: That time may bee ſwallowed up in Eternity: and Hope ſwallowed in Poſſeſſion, and Ends ſwallowed in Infiniteneſſe: That all men ordained to ſalvation, may both in body and ſoule become one intire and everlaſting ſacrifice to God, hee receiuing delight from them, and they glory from him, for evermore through Ieſus Chriſt Amen.