Exposition of 1 Thessalonians, Chapter 5 · Verse 1,2
VERS. 1.2.
But of the times and ſeaſons, Brethren, ye hauehave no need that I write vntounto you:
For your ſelues know perfectly, that the Day of the Lord ſo commeth as a Thiefe in the Night.
THe Apoſtle in the former Chapter, hath ſpoken of the laſt Reſurrection, comming of Chriſt, and ſtate of the dead; ſhewing what ſhall be the bleſſed condition of men dying in the Lord, eſpecially, after Reſurrection. Now becauſe hee ſaw mans curioſitie would bee readie to inquire, as the Diſciples of Chriſt,aMat. 24.3. When ſhall theſe things be; and in likelihood there were ſuch queſtions on foot in the Church of God; he preocupates that inquiry; ſhewing that it is altogether curious; and both in it ſelfe, and in reſpect of them vnneceſſarie: becauſe they perfectly knew that Day of the Lord ſhould come ſuddenly. The ſumme of Doctrine here taught, is; that the Day of the Lords ſecond Comming is vncertaine, ſudden, and vnreuealed; and that vncertaintie and ſuddenneſſe thereof is ſet out in a double ſimilitude; the one of a Thiefe comming to ſpoyle: the other of a womans trauel.
The paſſage to this point is by way of Prolepſis; q. d. It may bee inquired, when theſe things ſhall bee. Sub. The queſtion is impertinent and needleſſe; in it ſelfe, becauſe the thing is vnreuealed; in reſpect of you, becauſe you know it ſhall be ſudden.
The points of obſeruation are theſe: It is an ancient policie of Satan, to diuert our ſtudies and inquiries from things reuealed and neceſſary, to matters of ſecrecie, and meere curioſitie. That the Lord ſhall come to Iudgement, is a point reuealed; and of neceſſary vſe to the Church of God; when hee ſhall come, God hath ſecreted to himſelfe. But mans curioſitie is made vponupon ſecrets; in ſtead of meditating, & making vſe of that reuealed, it would be informed of the times and ſeaſons. The Diſciples had beene informed of the Lords purpoſe to reſtore the Kingdome to Iſrael; that ſufficeth them not to know; but they muſt be acquainted with the time,bActs 1.6, 7. Wilt thou at this time reſtore the Kingdome to Iſrael? Of this curioſitie the Apoſtle elſe-where complaines; there were that doted, and euen c1. Tim. 6.4.languiſhed about queſtions needleſſe, that had no poſſible determination by the Word of God; no maruell, if they macerate & perplexe thēſelues that are intangled therein. In after-times remayned the ſame euill in the Church. Saint Auſtine tels of ſome, that hearing the Doctrine of Creation taught in the Churches of God, left the meditation and holy vſe of that Article of faith, and fell to buſie inquiries, Where the Lord was, What he did, & How he beſtowed his time, before he made the World. Another ſort, that gaue ſome credence to the Doctrine of Originall ſinne, and could not but acknowledge the deprauation of Nature; but it tortured them to know, how it ſhould be conueyed from Adam to his Poſteritie. A fitter inquiry it had beene, ſaith Austine in his Apologue, or Storie of him fallen into the Ditch, to vſe meanes to come out of it, then to know how wee came into it.
What ſhould I belong? One of the firſt occaſions of Poperie growing to ſuch height, was this doting about curious queſtions, wherewith their Schoolemen peſtered the World. The Deuill vſed that policie, to diuert mens mindes from things reuealed and neceſſary, ſo long, that they loſt almoſt all truth in the Church of God. It were endleſſe to mention all; take inſtance in that one point of Angels. That there are ſuch heauenly Spirits, and that they aredHeb. 1.14. deputed to the Miniſterie of the Church, &c. the Scripture plainly reuealeth: This knowledge ſufficed not; but they fell to Diſputations about the time of their Creation; whether it were before, or with the viſible World; whether on the firſt day, or when they were created. Touching their Orders, what, and how many they were, their number, whether more fell or ſtood: whether they did occupie a place; and ſo, whether many might be in one place at one time; and how many might ſit on a Needles point; and ſix hundred ſuch like needleſſe points.
And in this policie, the Deuill is not ſlacke to this day, after we hauehave ſeene by lamentable experience, the wofull fruits of it. Touching the point of the Text; when the Day of Iudgement ſhall bee, how many hauehave taken in hand curiouſly to inquire, boldly to determine, not the Age only, but almoſt the Yeere and Day, wherein the Lord ſhall come. And how often heare wee the queſtion amongſt men, careleſſe to goe to Heauen, yet curious to inquire, whether we ſhal there know one another not?.
Let vsus bee admoniſhed to take notice of, and preuent this policie of Satan. Remember what Moſes hath; eDeut. 29.29.Secret things belong vntounto God; things reuealed only to vsus and our Children. Our Nature is maruellous curious, and delightfully prone to Nouelties, and matters of ſecrecy; It is not the leaſt part of ourfEpheſ. 4.17. mindes vanitie. I beſeech you conſider, that in things neceſſary, and plainly reuealed, there is ſufficient to exerciſe our wits, and to weare out our liues; were our bodies of Iron, our yeeres as thoſe of Methuſalem, our acritie as that of Salomon. Laſtly, conſider the iſſue of ſuch curioſitie; it breeds nothing butg1. Tim. 1.4. questions without end, to no edification of our ſelues, or others.
Queſt. You need not that I write vntounto you. Was it then a point vnneceſſary? why doth Paul teach it? was it neceſſary? how needleſſe then to write vntounto them?
Anſw. Firſt, God his Spirit is not vnacquainted with points of Rhetorike; ſuch Ironicall preteritions are ſomething h2. Cor. 9.1. 1. Theſſ. 4.9.frequent in Scripture.
Secondly, vnneceſſary it was not, in it ſelfe; for it is a point of Scripture-Doctrine, whereof all is i2. Tim. 3.16.profitable. But ſomewhat vnneceſſary, to bee newly taught to this people.
Queſt. Why then written to them?
Anſw. Know, that theſe paſſages of Scripture, though directed to particular Churches by name, yet were intended to the vſe of the whole Church in all times. Though therefore in reſpect of this people, alreadie inſtructed in this point, the mention might ſeeme needleſſe; yet neceſſary was it for the Church, that of it ſhould be extant plentifull teſtimonies in Scripture.
Thirdly, How euer needleſſe to mention to them, by way of inſtruction; yet not for farther confirmation, and ſettling their iudgements in that point of their knowledge.
Obſer. From his practice, inſiſting in a point wherein hee acknowledgeth their exacteſt knowledge; learne we; that it is not vnprofitable for vsus to be remembred, & after a ſort newly inſtructed, in points wherin our knowledge is moſt exact. Therefore we ſee the Apoſtles themſelues thi…ke it not foreign, to inſiſt in things wherein they acknowledge the knowledge of the people. Paul is perſwaded that the Romanes are kRom. 15.14.filled with knowledge, able alſo to admoniſh one another, neuertheleſſe writes boldly, to put them in remembrance. Saint P…ter to like purpoſe is not negligent l2. Pet. 1.12.to remember them of thoſe things they knew, and wherein they were eſtabliſhed.
Our Sauiour inſiſts in ſome points of the LawmMat. 7.12. of Nature, which are, as Iude ſpeakes, knowne nIude 10.naturally; and preſſeth them not without inſtance.
Heare ſome Reaſons:
Firſt, euen in points knowne there may bee forgetfulneſſe in the time of vſe. In times of temptation, memorie often failes in things otherwiſe knowne ad vnguem. In matters of practice, how oft are our beſt knowne rules forgotten! the Philoſopher hath a ſaying generally true; Omnis mal… ignor…ns; hee meanes of that ignorance which hee cal particular: what through paſſion and head-ſtrong violence of affections, hee lackes vſe of his knowledge, when he conſents to lewdneſſe.
Secondly, beſides, in nothing is our knowledge ſo exact, but ſomething may bee added to the diſtinctneſſe of our vnderſtanding. There are many appertinencies to the Articles plainlyeſt reuealed, and moſt perfectly vnderſtood, wherein the wiſeſt need not ſcorne to receiue farther information.
That wee are iuſtified by Faith, and by it alone,Example. wee are moſt of vsus fully inſtructed: but how Faith iuſtifies, whether as an act, or as a qualitie, or as an inſtrument, how many thinke you doe not yet vnderſtand?
Thirdly, Adde vntounto this, that there may corruptions grow vponupon vsus in the points of our moſt perfect vnderſtanding; there are ſome parts of duetyoIude 10. knowne naturally, and therein, ſaith IVDE, there be that corrupt themſelues.
Vſe. Fooliſh then is that niceneſſe in many hearers, that cannot endure plaine points, wherein they are already inſtructed, to bee ſo much as lightly mentioned, or but pointed vntounto. Tell vsus, they ſay, what wee know not; theſe things we hauehave heard often, and know ſufficiently. A ſpeech ſauouring of arrogancy, and ſuch as an humble ſpirit would tremble to vtter: what Article of faith, what one precept in the Morall law is it, of which a man may ſay; there is nothing compriſed in it, but he vnderſtands to the full? Dauid had long trauelled with an extraordinary ſpirit in the ſtudie of the Word of God; yet ſaw he ſtill ſomepPſal. 119 18. wonders in it, which hee could better admire, then conceiue.
Secondly, Remember who ſaid,qIob. 13.17. If yee know theſe things, happie are yee, if yee doe them. Thy taske is not ended when thou knoweſt; there is ſomething more required, to make thy knowledge comfortable. Thou knoweſt thou ſhouldeſt not ſweare. But haſt thou gotten that command of thy tongue, that thou canſt bridle it from vaine othes? ſo planted Gods feare in thy heart, that thou haſt learnt, as SALOMON,rEccle. 9.2. to feare an othe? Thou muſt giuegive vsus leaue to remember thee of Gods commaundement; that thy Conſcience may bee wrought vponupon; and thou driuen from practice of ſinne againſt Conſcience, or be left inexcuſable at the day of Iudgement.
And I beſeech you, brethren, beware of thisſ2. Tim. 4.3. itch of the eare, as Paul calles it; weary of plaine truths, and carrying vsus often, before our time, from rudiments, to matters of greater profoundneſſe and perfection. In our childrens education we like not, that they ſhould be led to the depth of Art, before they are ſufficiently inſtructed in principles. It is the great errour of many to deſire ſtrong meate, before they are well able to digeſt their milke.
I blame in no man, a deſire to be ledde forward to perfection: But, firſt, yee ſhould conſider, in all our Congregations there aretHeb. 5.12. Infants, that hauehave need of milke, as well as ſtrong men, fit for ſtrong meat; whoſe ſoules are with like charge committed to our care. Secondly, let thy ſtrife to perfection be according to right order, and methode. Thirdly, and thinke it is poſſible in eueryevery thing, to adde ſomething to the diſtinctneſſe of our vnderſtanding.
Followes now the manner, or meaſure of their knowledge herein. They knew it perfectly, or as the word ſignifies, accurately and euen exactly. From which meaſure of their knowledge taken notice of by the Apoſtle, not without their commendation, we obſerue; That in points cleerely reuealed, exacteſt knowledge is required of Gods people. The Phariſes guiſe was in nurture of their Diſciples, to inſtruct them foreign, after the uAct. 22.31.exactneſſe of the Law. PAVLS aduice is, that the Word of God dwell in vsus xCol. 3.16.plenteouſly, or richly. His prayer for the PHILIPPIANS, that they may bee yPhil. 1.9.filled with all knowledge.
His reaſon is, that they might be zPhil. 1.10.able to diſcerne things that differ. Which, without exact knowledge, and plentifull vnderſtanding, cannot be done. In many things ſo neere is the affinitie betwixt good and euill, truth and falſhood, at leaſt, as they are preſented to vsus by the ſeducer of the brethren, that without accurate skill, it is hard, that I ſay not, impoſſible, to cut a difference. In dayes of groſſe darkneſſe, the deuill was more bold, then in theſe times of light: Then durſt hee obtrude to Gods Church, errours ſo palpable, that they might be felt. Since God hath pleaſed to cauſe the Light of the Goſpell to ſhine cleerely amongſt vsus, errours are diſguiſed in the habite of trueth; and we hauehave nowa2. Cor. 11.14. Satan transformed into an Angel of light. In Iſai his time, there were that durſt bIſai. 5.20.call good, euill; and euill good; light, darkeneſſe; and darkneſſe light; confound the apparenteſt differences of things. In the dayes of our Sauiour, Phariſes were growne more ſubtill; together with the bread they cMat. 16.6.mingled their owne leauen. And ſuch is the ſtate of our times, that whoſo ſhall compare ancient Poperie, with that wee hauehave now refined by our new maſters, ſhall ſee they were Dunſes in compariſon, that had firſt to doe in publiſhing and defenſe of Popiſh errours. It went once for currant doctrine without diſtinction, that Scriptures might at no hand be permitted to the Laitie: that errour is now refined. And their meaning they ſay is, promiſcuouſly without difference, and without a Catholike Commentarie. Howbeit, to diſcreete & ſober men, well Catechized in the Romane faith, by licence of a ſuperior, the Scriptures may be permitted in their mother tongue.
What ſhould I tell you how neere, in termes, they approch to truth; in the mayneſt points of queſtion betwixt vsus; from which yet they are almoſt as farre as may be? That we are iuſtified and ſaued onelyonly by the merits of Chriſt; there are amongſt them that acknowledge in ſo many words. But what is their meaning? by Chriſts merits; not imputed to vsus, but purchaſing to vsus a power to merit at the hands of God.
It were long to mention, how in matters of practice and moralitie, the ſame cunning of Satan may be obſerued. Who but a man of exact knowledge, hauing wits exerciſed to diſcerne betwixt good and euill, can put difference betwixt counterfeit and current graces? There is nothing more oppoſite to humilitie, then pride: yet how doth pride it ſelfe maske vnderunder the vizar of humilitie? ſo that it is now taken vp amongſt the differences of pride, there is, they ſay a kind of humble pride. Who prouder, or more ambitious then Abſalom? who, in outward deportment, more lowly?d2. Sam. 15.5. greeting with loweſt curteſie the meaneſt amongſt the people. Theſe things conſidered; ſhew how neceſſary it is, for men deſiring to keepe faith and good conſcience, to labour for exactneſſe and perfection of knowledge.
Defects in this kind, there are two eſpeciall, amongſt our people. The firſt is, groſſe ignorance: the ſecond, confuſed and indiſtinct knowledge.
Vſe. Maruellouſly mercifull hath God beene to vsus in theſe laſt times, Cauſing the light of his glorious Gospel to ſhine vntounto vsus; and, for the time, we might hauehave bene teachers: But how apparent is it, euen where the meanes of knowledge hauehave beene moſt plentifull, wee are many, ſuch as need to be inſtructed; ſhall I ſay in rudiments of Chriſtian faith? yea, ſurely in the very language of Scripture. Inſomuch that to this day, the termes of Redemption, Vocation, Iuſtification, are ſtrange to our people; and wee ſeeme Barbarians, when we mention theſe things in their eares. Oh brethren, conſider, I beſeech you, and remember, who ſaid; It is the eIob. 3.19.condemnation of the world, that Light is come into the world, but men louelove darkeneſſe rather then light; and how the ſame Ieſus ſhall one dayf2. Theſ. 1.8. come in flaming fire, to render vengeance to them that know not God, and diſobey the Goſpel.
A ſecond fault is that I termed, confuſed and indiſtinct knowledge. Thus conceiue it; when men in groſſe vnderſtand ſomethings of faith, and practice; but neceſſarie particulars thereto belonging, conceiue not.
Chriſt died for vsus, is a principle in all mens mouthes.Example. What Chriſt is in his Natures, Perſon, Offices, Benefits to vsus, how few are they that vnderſtand? That faith iuſtifies; what Libertine amongſt vsus profeſſeth not to know? how faith iuſtifies, or what it is to iuſtifie, ſeeming Doctors amongſt them comprehend not. Who maruels, if ſuch nouices become a prey to ſeducing Papiſts?
And of theſe circumſtances of the Text thus farre; ſee we now the ſubſtantiall concluſion therein deliuered: It is, that the comming of Chriſt is vncertaine, & ſudden; as is the comming of a thiefe to his prey. The qualitie of the ſimilitude is not to bee paſſed ouer without our notice; affoording vsus this obſeruation: That things ſinfull, and vnlawfull, affoord reſemblances to expreſſe holy truths, and to admoniſh of duetie. Beſides this inſtance in the Text, there are others many in the Word of God. The imployment of our gifts to the glory of the beſtower, wee hauehave preſſed by reſemblance of the gMat. 25.27.vſurers curſed courſes: Wiſdome to prouide for euerlaſting Tabernacles, by liberalitie to the poore Saints, is taught vsus,hLuk. 16.8, 9. by the vniuſt? policie of the deceitfull Steward.
Queſt. Doth any aske reaſon of the Spirit of God?
Anſw. It ſhould ſuffice vsus to receiue his holy inſtructions and reuelations, without asking a reaſon. It is his mercy that he is pleaſed to acquaint vsus with Gods will; who are we, that we ſhould preſcribe to him? or aske him reaſon of his counſells? yet nothing lets with modeſtie to make coniecture. Perhaps he would teach vsus, how by worſe things we may worke our aduantage in goodneſſe. Phyſicians, they ſay, can make of deadlieſt poyſon, antidotes againſt poyſon; of the Vipers venome, the ſoueraigneſt Triacle. And there is not the worſt man, but may teach vsus goodneſſe; their vileſt practices may, after a ſort, be our paternes. There is an oblique kind of imitation of wicked men permitted to Gods children: the rule is this: Change but the obiect, thou mayeſt imitate them in wiſedome, in contention, in wrath, in labour, &c. They areiIere. 4.22. wiſe to doe euill; learne thou wiſedome to doe well. They are zealous for ſuperſtition; it ſhall be thy ſhame, if thou bee not as zealous for Religion. They ſtriue for their pleaſures, for their ſinnes; ſtriue thou with as great eagerneſſe of Gods glory.
Ʋſe 1 Is it not then a worthy argument for vſurious contracts; drawne from the parable? Worldlings looke for their owne, with vſury; ſo the Lord for aduantage of his glory, by his gifts. Approues he their practice? or rather vpbraydes our negligence, by compariſon drawne from mens courſes in euill? They were beſt ſay, they may imbezzle their Maſters goods, becauſe CHRIST, by that worldlings wiſdome, would teach vsus prouidence for our ſoules; or becauſe he reſembles his comming to a Thiefes, in the point of ſuddenneſſe, thence inferre the lawfulneſſe of the eueryevery. Compariſons are borrowed from things ſinfull, and vnlawfull, to teach truth, and admoniſh of dutie; the vſe of them is, not to iuſtifie their euill, but to remember vsus of dutie, or to explaine his truth.
Secondly, let Chriſtians labour for this wiſedome, to Ʋſe 2 make profit of other mens euils, to further them in goodneſſe. Gods Wiſedome is in this kind remarkeable; directing vsus by all things that may runne into our ſenſes, to rayſe vsus furtherances in ſpirituall things; the ſillyeſt creatures, he hath made our patternes; their naturall inclinations, are in a ſort our inſtructions;kIer. 8.7. The Crane and Swallow teach vsus, to obſerue our ſeaſon of viſitation. lIſai. 1.3.The Oxe and Aſſe, to acknowledge our great Lord and Maſter, that giues vsus all things liberally to inioy. The mProu. 6.6.Piſmire can teach the Sluggard prouidence, and induſtriouſneſſe. The worſt men, though ſibi nequam, yet may doe good to vsus, and bee our Monitors to holy Duties. Worldlings nPſal. 127.2.riſe early, and take late reſt for the traſh of this World: wilt not thou redeeme ſome time for heauenly aduantages? Gods enemies agree as SIMON and LEVI, as oGen. 49.5.brethren in euill. Learne we like vnitie, and conſent in goodneſſe. Phariſes trauell Sea and Land to make a Proſelyte. Ieſuites hazzard liues, to peruert from the truth: oh learne of them, to bee as painfull to gaine to GODS Kingdome, as they are to winne to the Deuill. It is probably the reaſon of ſuch reſemblances, to teach vsus, out of worſt things to worke our ſpirituall benefit.
Obſer. The concluſion now followes, in ſumme this: The time and ſeaſon of Chriſts ſecond Comming, is amongſt Gods ſecrets, that muſt be adored, rather then ſearched into. Not Scripture, but the euent only reueales it. OfpMat. 24.15. that day and houre knowes no man; no, not the Angels, no, nor the Sonne of man, as hee is man. True, ſay ſome; not the day and houre, but the yeere, at leaſt the Age, within ſome ſmall compaſſe of time may bee knowne. I wonder by what calculation, that the Scripture affords vsus. Saint Paul ſpeakes here, not of the ſeaſons onelyonly; but of the times; and of both teacheth, they are vnreuealed. The difference betweene the termes, the learned in that Language thus aſſigne, foreign ſigni…es time at large; and often, time of the largeſt: foreign, the article and point of time, that determines oportunitie, as if to the point in hand the Apoſtle would ſay; Touching the Yeere, or MonethMonth, or Age, when the Sonne of man ſhall come, it is as much vnreuealed, as the ſeaſon; whether in the ſpring, or f…ll, by day or night, at qMark. 13.35.midnight, or cocke crowing, or in the dawning, as our Sauiour himſelfe ſpeakes; both are equally vnreuealed, and therefore curiouſly inquired. rActs 1.7.It is not for you to know the times and ſeaſons, which the Father hath kept in his owne power; ſaith our Sauiour to his Diſciples, in a point conioyned ſomething neere with the finall conſummation.
Queſt. Doth any aske reaſon of the concealement? particular we hauehave none to aſſigne: this onelyonly let vsus bee aſſured; had it beene expedient for vsus to know, ſuch is GODS louelove to his Church, hee would hauehave imparted it, as well as other ſecrets to our notice. What is written, wee are ſure was written for ſRom. 15.4.our profit: what is concealed, wee are as ſure was not neceſſary to bee knowne, rather expedient to be concealed. And to ſay truth, what profit might wee imagine to come from the reuealing, that flowes not as fully from the concealement? perhaps our preparation would be more haſtened? and the malice of the worſt men thereby reſtrayned.
Anſw. Firſt, that benefit would be peculiar to thoſe only, that ſhould ſuruiue againſt that day. For Ages fore-going, in as great likelihood, ſecuritie would bee the greater.
Secondly, beſides, what greater preparation to meete the Lord, was in Saul, when he heard and beleeued, that his death ſhould be the next morrow? ſome penſiue ſadneſſe, and deſperate melancholy it wrought in him; no penitent remorſe for ſinne, nor godly ſorrow to Repentance. How were thoſe Iewes the better prepared, that knew, or might hauehave knowne, by what the Lord foretold by Eſay, the nigh approching of their captiuitie? nay ſee, how they grow the more indulgent to licentiouſneſſe,fIſai. 22.13. eating and drinking, for tomorrow they ſhould dye,
Thirdly, I demand, for whom is this knowledge ſo expedient? for GODS Children or for Reprobates? Gods Children hauehave learnt by the concealement, to order eueryevery day as their laſt; and ſo to liue eueryevery houre, as if in the next moment ſhould bee their Iudgement. And for Reprobates, thinke we the ſame infidelity would not be in them towards this, as to other Reuelations? What auayled it the wretched Sodomites, to be told by Lot, of their nigh-approching vengeance? He uGen. 19.14.ſeemed to them as one that mocked. And what was the old World the better, for all Noahs preaching, and building the Arke for his owne preſeruation? And what would it auayle an Infidell, if a Prophet, yea, one from the dead, yea, an Angell from Heauen, ſhould tell him, that to morrow ſhould be his Iudgement? Queſtionleſſe it is truth; Nothing teacheth ſuch men faith, but ſenſe. It is queſtioned amongſt Schoolemen, whether the faith, that Iames affirmes Deuils to hauehave, bee faith in propertie of ſpeech, or not. And they reſolue, no: for they beleeue not what God ſpeakes, becauſe hee ſpeakes it; but becauſe they feele it. And like, commonly, is the faith, that Reprobates hauehave of any truth ſupernaturall; ſenſe is their only reaſon of beleeuing; and by euents only, they giuegive credit to Diuine Predictions. How often threaten wee out of Salomon? The xPro. 23.21.Drunkard ſhall be clothed with rags; A yPro. 21.17.louer of paſtime ſhall bee poore: The zPro. 6.26.Where ſhall bring to a morſell bread; Yet who beleeues our report? till hee feeles his pouertie ſeize on him as an armed man. And thinke you, in caſe the time were reuealed, the Sonne of man when hee commeth, ſhould finde faith on Earth? In Reprobates, little or none; neuer a whit the more, for the Lords reuealing the time of his comming. I ſay then, as Abraham; When the Glutton thinkes ſo much power in a Meſſenger from the dead, to worke faith in his brethren; nay, ſayth ABRAHAM,aLuke 16.31. If they heare not MOSES and the Prophets, neyther will they beleeue though one come from the dead. So, if, while the comming is certaine, the time vncertaine, they repent not; neyther would they repent, or beleeue, though the Lord had reuealed the day, and houre of his comming to Iudgement.
Laſtly, conſider of this pretended expediencie, but by this Reaſon. Some hundreds of yeeres are paſt, ſince Peter ſaid,b1. Pet. 4 7. The end of all things is at hand: wee ſee, or may ſee a ſenſible decay, and languiſhing through age, in this vaſt bodie of the World. How is the ſtrength of the Earth worne out, with long trauell to bring forth fruit, for the vſe of mans life! the other creatures, how are they feebled ſince their firſt originall! Yea, how many ſignes of Chriſts ſecond comming hauehave beene euidently accompliſhed in our eyes?c2. Theſſ. 2.3, 8 Apoſtaſie from the faith, reuealing of that man of ſinne, his conſumption, in a great meaſure, by the breath of the Lords mouth: And yet who almoſt bethinkes him of preparation againſt that Day? and rather liues not, as if Death, and Hell, and Iudgement were all but Fables. To conclude this point therefore, as great and farre greater expediencie there is not of concealing, as of reuealing the time of Chriſts ſecond comming to Iudgement; And the concluſion I hope is cleere; The and ſeaſon of Chriſts laſt comming is amongſt Gods ſecrets; knowne to no man, nor poſſible to bee knowne by Scripture Reuelations.
Vſe. Where comes iuſtly to be taxed, the curioſitie ſhould I ſay? or licentious boldneſſe of ſuch as hauehave in this point preſumed to hauehave an eye, where the Lord hath no tongue, to inquire into this ſecret; and vponupon inquirie, preſumptuouſly to determine of the time of Chriſts ſecond comming, and of the end of the World. All Ages hauehave beene peſtered with ſuch wits; diuerting mens mindes, from preparation to meete the Lord, to vaine ſpeculations of things vnreuealed, and therefore vnprofitable. Amongſt Philoſophers ſerious contemplatours of of the Worlds fabrique, the originals, courſe and ſtate thereof, ſpecially the Mathematicians, and Star-gazers, as the Prophet cals them, tooke vponupon them to determine the queſtion; as Tully ſayth, they conceited, Magnum quendam Annum, a great Yeere, wherein all the Starres ſhould returne to the originall ſite, and poſition; when that Yeere came, ſhould be the end. Macrobius calculates this Yeere to conſiſt of fifteene thouſand Sun-yeeres: Others of the ſame Hereſie, allow it thirtie ſixe thouſand Sun-yeeres. They hauehave calculated belike the Natiuitie of the World, as they vſe to doe of men; and thereby found out amongſt the Starres, what wee cannot find in Scriptures, the preciſe time of the end of the World.
Amongſt Iewes, the prophecie of Elias, as they ſay, the Thisbite, as we, the counterfeit, goes current; alloting to the continuance of the World, ſixe thouſand yeeres, Sexerunt Annorum millia huius mundi. Duo millia inane: Duo millia lex: Duo millia Christus; poſtea finis: from them, it ſeemes,Lactan. de diuino praem. l. 7. c. 14. Lactantius and Hierome receiued that errour; and hauehave added their explication, to make it more plauſible. The ſixt thouſand yeere is not yet abſolued; that time once expired, the conſummation muſt needes be; and the reſtoring of all things to a better ſtate; what is the Reaſon? In ſix dayes God made the World; reſted the ſeuenth; therefore muſt the World continue in this ſtate, ſixe thouſand yeeres; and then be reſtored; for with God, a thouſand yeeres is as one day; one day, as a thouſand yeeres.
Within our owne remembrance, Oſiander, Napier, and ſundry others, hauehave buſied themſelues much in that queſtion, and determined too peremptorily of the time of conſummation. O curious wits of men; not contented with things reuealed, and neceſſary, they muſt needes ſearch into Gods ſecrets! Cui bono; was the old ſaying, but to breed queſtions without end, rather then godly edifying, which is in faith. Holily ſpake hee, that ſaid in this point, Libentèr ignoro quod me ſcire Deus noluit: I am willingly ignorant, of what God would not hauehave mee know. And know wee, there is an holy ignorance, beſeeming Gods Children, in things that hee hath pleaſed to ſecret vntounto himſelfe. As holily may wee bee ignorant of what is concealed; as wee can comfortably know what God hath reuealed. Hereof thus thinke, ſith the Apoſtle ſo teacheth; it is amongſt thoſedDeut. 29.29. ſecrets that belong to God.
Vſe. Let vsus, leauing theſe idle and curious inquiries, take notice of the dutie concernes vsus, in reſpect of the vnknownneſſe, and ſuddenneſſe of Chriſts comming; as our Sauiour commends it vntounto vsus; Firſt,eMat. 13.35. To watch continually; becauſe in an houre when we thinke not of it, the Lord ſhall come; thus conceiue it, that wee ſhould ſtand in continuall expectation of it; thinke of eueryevery day, as if it were the laſt Day of the World, wherein Chriſt ſhall come to Iudgement. As Hierome profeſſed, whether hee did eate or drinke, or whatſoeuer hee did elſe, hee thought he heard that terrible Trumpe ſounding in his eare, Ariſe, yee dead, and come to Iudgement. Oh that there were ſuch hearts in vsus, that the Swearer could thinke, It may bee, the LORD will now come, if not to the Generall, yet to my particular Iudgement; his wrath may ſeize on mee, euen while the Oath is in my mouth, and then what ſhall become of my poore ſoule? that the Drunkard would thinke; the Iudgement may come euen betwixt the cup, and the lip; as onfDan. 5.5, 6. BELSHAZZAR in the middeſt of his iollitie. But alas, Brethren, how mocke wee at the mention of that day, as thoſe in Peter? or as Amos ſpeakes, Put farre from vsus the Day of the Lord; and ſay, as thoſe in EZECHIEL, The Iudgement is for a long time hereafter; and, with the euill ſeruant, thinke, our Master will deferre his comming. There is no ſo great cauſe of ſecuritie, as this; whereas, alas, wee know not, whether hee will come euen this houre, if not to the generall, yet to our particular iudgement. There is nothing more certaine, then that the Lord will come; nothing more vncertaine, then when hee will come: that the certaintie of his comming, and the vncertainty of the time, might alwayes keepe vsus in expectation.
A ſecond duty that concerne vsus in this reſpect, whereto this expectation is ſubordinate, is; preparation, and furniſhing our ſelues with thoſe things, that may with comfort preſent vsus to the face of the Iudge. They are three eſpecially; Firſt, Faith gLuk. 12.35, 40to receiue, and make ours the righteouſneſſe of CHRIST. Secondly,hPhil. 3.9. Repentance from dead workes: Thirdly,iActs 3.19. Diligence in our generall and particular callings. Bleſſed is the Seruant, whom the Lord, when he commeth, ſhall find ſo doing.