Christs Coming and the Influence of its Expectation, Discourse · Chapter 1
CHAP. I. The Explication of 2 Pet. 3.10, 11, 12. with ſeveral Obſervations deduced thence.
SECT. 1. The Explication of the Text.
OUR Apoſtle Peter, by a ſpirit of propheſie, forſeeing, what a deluge of Atheiſme and Epicuriſme would break in, on the profeſſing World, in theſe laſt days; how many ſcoffers would ariſe, walking after their own Luſts, and denying the laſt Jugement; he doth in this 3 Chapter, premoniſh Believers hereof; and alſo confirme them in the expectation of the ſecond coming of their Lord. The Chapter has two parts: (1.) A confirmation of Chriſts ſecond coming to Jugement: (2.) An elegant deſcription of the ſame, with the worlds deſtruction. In the firſt part there are theſe members, (1.) A prediction of Atheiſtic, Epicurean ſcoffers, who ſhould ariſe in theſe laſt days, &c. v. 3. (2.) A Recitation of their Argument, whereby they ſhould endeavor to ſubvert the ſecond coming of Chriſt and future Judgement, v. 4. (3.) The Refutation of their Argument, v. 5, 6. (4.) A confirmation of the Worlds diſſolution by fire, v. 7. (5.) A proleptic excuſe for the delay thereof, v. 8, 9. In the ſecond part of the Chapt. you have, (1.) A deſcription of Chriſts coming to Jugement; both from the manner of it, which would be moſt ſudden and unexpected by many; and from its Adjunct, namely the Worlds laſt Conflagration: which is explicated in its parts, v. 10. (2.) An exhortation to al manner of holy Converſation and Godlineſſe, drawen from the manner of Chriſts coming, and the Worlds diſſolution, v. 11, 12. (3.) A promiſſe of New Heavens, and New Earth, v. 13. (4.) A Repetition of his exhortation to pietie, and a confirmation of the ſame from Pauls Epiſtles, v. 14, 15 16, &c. So much for the coherence in general.
The Text is a Deſcription of our Lords ſecond coming to Jugement, both with the Manner, and Adjuncts thereof; and thence an Exhortation to al manner of holy Converſation and Godlineſſe. In the verſe immediately precedent, the Apoſtle makes mention of Gods Longanimitie, or Long-ſufferance. But leſt any ſhould abuſe this Divine Long-ſufferance to carnal ſecuritie, he ſubjoins in our Text, v. 10. But the day of the Lord wil come as a thief in the night, &c. The firſt Article foreign The, is very emphatic and diſtinctive. The Day, i. e. that great ſolemne day of the Lord, which wil put an end to al the Days of time, and uſher in Eternitie. This Jude, v. 6, cals The Great day. And the Syriac expreſſeth the emphaſe, by That Day, i. e. That illuſtrious renowned day, which was ſo oft mentioned by our Lord, in the days of his fleſh, as Mat. 7.22. & 24.36. & 26.29. as alſo by Paul, 2 Tim. 1.18, &c. That Day, the forethoughts of which is ſo terrible to ſinners, and ſo refreſhing to Saints. That Day, which wil be ſo black, diſmal and hideous a Doomſ-day to the wicked; but ſo bright, and glorious a day of Relaxation and Reſt to Believers.
Of the Lord.] Why is it called the day of the Lord? (1.) By reaſon of its excellence, and magnificence: For things moſt excellent, and ſurpaſſing, are, by the Hebrews, in a more ſpecial manner attributed to God: as the fire of God, the Ceders of God, &c. (2.) Becauſe this wil be the laſt Day of Time, which puts a period to Chriſts Mediatory Kingdome, and uſhers in Eternitie. (3.) Becauſe in this day our great Lord wil manifeſt his Omnipotence, Faithfulneſſe Juſtice, Holineſſe, Wiſdome, with his other glorious Attributes, which now ſeem veiled, with greater luſtre, and Majeſtie. (4.) It ſeems to be called the Lords day, in oppoſition to mans day in this life. The wicked have their Day of Sin; ay, but the Lord wil alſo have his day of Jugement: The Enemies of Chriſt have their day of perſecution; ay, but wil not the Lord have his day of vengeance alſo? Cloſe hypocrites have their day of hypocritic profeſſion; and the Lord wil have his day of manifeſtation and diſcovery: Afflicted Saints have their day of ſuffering; but the Lord wil have alſo his day of recompence, 2 Theſ. 1.6, 7, &c.
Wil come as a thief in the night.] Our Apoſtle hath taken this Reſſemblance from the mouth of our Lord, Mat. 24.43. But know this, that if the good man of the houſe had known in what watch the thief would come, he would have watched, &c. So Luk. 12.39. The ſame ſimilitude is uſed, to the ſame intent, by Paul, 1 Theſ. 5.2. The Day of the Lord ſo cometh as a thief in the night. The like Rev. 3.3. & 16.15. But why is the coming of our Lord thus expreſſed, under the ſimilitude of a Thief's coming? Becauſe, (1.) The coming of a thief is unexpected and uncertain: he uſually ſurpriſeth thoſe in the houſe, when they leaſt expect him: So the coming of our Lord ſhal he, when ſecure ſinners leaſt expect him. (2.) The coming of a thief is uſually ſwift and ſpeedy: The leſſe he is expected, the more ſpeed he makes: though the whole familie be aſleep; yet he ſleeps not, but is vigilant, and active in his courſe and motion: So our Lord, his coming is not leſſe ſpeedy, than unexpected. Though ſinners may ſleep on the bed of carnal eaſe and ſecuritie; yet he ſleeps not, but is exceding quick and ſwift in his motion. So Mat. 24.27. For as the lightening cometh out of the Eaſt, and ſhineth even unto the Weſt; ſo ſhal alſo the coming of the Son of man be. (3.) A Thief comes to rob and make ſpoil; yea oft to kil: So our Lords coming is in order to vengeance, on the ſecure unbelieving World: Thus Luke 21.34, 35. ſo that day come on you unawares: for as a ſnare ſhal it come on al them that dwel on the face of the whole earth.
Some of the Ancients referring that clauſe, in the night, not ſo much to Thief, as to Wil come, were of an opinion that Chriſts ſecond coming would be in the night. This alſo they collected from the Parable of the Virgins, Mat. 25.6. which ſeems to have given the firſt ground to the Popiſh Vigils or watches. But it ſeems evident, that the word night here muſt be referred to(a)foreign referendum eſt ad foreign, non ad foreign. Beza. Thief, and not to wil come: and ſo the word come, muſt be underſtood foreign, thus: But the day of the Lord wil come, as a thief cometh in the night.
In the which the Heavens ſhal paſſe away with a great noiſe.] Our Apoſtle here doth more fully explicate what he had laid down v. 7, touching the laſt conflagration of the World. The word foreign, ſhal paſſe away, he borrows from his maſters mouth, Mat. 24.35. Marc. 13.31. Luke 21.33. where he tels us, Heaven and Earth ſhould paſſe away. foreign, which we render with a great noiſe, is rendred by the Syriac, ſuddenly; by Eraſmus, according to the manner of a tempeſtuous wind. And ſo(b)foreign impetum veluti ſibila…tis … declar…t. Beza. foreign eſt ſibi …ar… cum ſtridor…, qualis eſt ſi…ilus rerum, ouae velo…iſſime moventur, ut ſagitt…r…m, ventorum. B…daeus foreign à Plutarc…o uſurpari dicit de imp…tu pro…urrentium militum i… pug…ae initio, qui magnum ſolext eder… clamor…m. Gerhard. in loc. foreign properly ſignifies the impetus, or violent force of a whiſtling tempeſtuous wind: and foreign, ſignifies, to hiſſe with a noiſe. So that foreign implies, (1.) Celeritie and ſwiftneſſe: (2.) Force and violence: (3.) A clamor or noiſe. Thence the Heavens are ſaid here to paſſe away with a great noiſe, to denote their ſudden, violent and horrible deſtruction, or as ſome, refinement.
And the Elements ſhal melt with fervent heat; the Earth alſo, and the workes that are therein ſhal be burned up.] The main thing to be inquired into here is, What theſe workes are, which ſhal be burnt up? (1.) Hereby we may underſtand al artificial workes of mens hands; as al Edifices, houſes, Cities, and al the great Rarities of Art, which men now ſo much Idoliſe, and dote on. (2.) Hereby alſo we may underſtand al the workes of Nature, which receive their origine and conſervation from Gods Inſtitution and providence; as inamate mixt bodies, animates, Animals, &c.
As to the whole of this Diſſolution it may be inquired, whether it ſhal be a total deſtruction of the very ſubſtance of Heaven and Earth; or only a Tranſutation and change of its Qualities? Some conjecture, that there ſhal be a total and complete diſſolution, and deſtruction of the whole Univerſe, not only as to ſome qualities but ſubſtance alſo. This they conclude from the particulars here ſpecified: For it's ſaid;See Gerhard in 2 Pet. 3.10. that the Heavens, Elements, Earth, and al its works ſhal be burnt up. Yet many Divines of great note are of a contrary perſuaſion. We need not contend about it.
Laſtly, This alſo deſerves a remarque, that this Diſſolution of the World by fire, was communly believed among the Jews, (as we may preſume from Enochs, or ſome other Propheſie) and the very Heathens received ſome notice thereof from the(c)Stoici illum mundi exitum foreign v…cabant. Id Zeno à phoenicibus acceperat. Idem habuit a Pythagoricis H…raclitus: Pythagoras a Judaeis. Grot. in 2 Pet. 3.7. Judaic Church.
It follows v. 11. Seing then that al theſe things ſhal be diſſolved.] The Greek foreign, is a participle of the preſent tenſe, and ſo ſignifies ſtrictly, are diſſolved, for foreign, ſhal be diſſolved. The Apoſtle ſeems to uſe this manner of ſpeech to ſhew, (1.) The Certaintie of Chriſts coming to deſtroy the World: and (2.) The nearneſſe of it: That ſo men might ever have it before their eyes, and keep their hearts in a poſture ready to entertain it.
Thence it follows: What manner of perſons ought ye to be, in al holy converſation and Godlineſſe?] 1. Here we have a rhetorical Interrogation, which carries in it much Autoritie and weight.(d)foreign eſt aliquid pluſquam foreign: dicitur enim de rebus eximiis, Mat. 8.27. Grot. foreign here implies ſomewhat more than foreign; for it is uſually affirmed of things moſt excellent; as Mat. 8.27. What manner of man is this? The like Mark. 13.1. Luke 1.29. Luke 7.39. The ſenſe therefore ſeems this: What excellent Raiſures of Spirit ought ye to aim at? What an admirable life of faith ought ye to lead? How much ſhould your hearts be alienated from al Idols of time? What a ſtrong fixed Bent of wil ought ye to have? What pure ſtrains of love to Chriſt ſhould your ſouls flame withal? How wiſely, how accurately ſhould ye walk in this World? Shal this World ere long be burnt to a black Cole? Wil the Heavens paſſe away with an hideous clamor and noiſe? Shal al the workes of Nature and Art in a ſhort time periſh? Oh! then what periſhing affections ought ye to have for ſuch periſhing objects? How ambitious ſhould ye be of the moſt excellent frames of heart and life, thereby to entertain your Lord at his coming?
2. There lies alſo a great Emphaſe in that clauſe, [in al holy converſation and Godlineſſe.] The original foreign, are in the plural number, and ſo ſignifie, al holy converſations and Godlineſſes. Which is a Hebraiſme, and imports a perfection of Sanctitie and Pietie (1.) As to Parts and Kinds: that we ſhould endeavour after al kind of holy converſation and Godlineſſe; as wel interne, as externe; and that both as to God and men(e)Uſurpavit numerum m…ltitu…inis ex Hebraeorum …ore ut pi…tas ſignificetur omnibus ſuis num ris ac pa…tibus conſta…s, quam pro v…r…bus ſectari nos oportet. Beza. (2.) As to degrees: That we ſhould aim at, and endeavour after the higheſt meſures and degrees of ſanctitie and pietie. (3.) As to Duration; That we ſhould perſevere in al manner of holy Converſation and Godlineſſe, even to the end. By*foreign. Phaver. foreign Godlineſſe, we may underſtand al interne principles, and externe duties; which belong to the firſt table, and more imdiately refer to God; For ſo the Greek word properly ſignifies, A righteouſneſſe, honor and worſhip performed to God: and thence, a Godly man, even among the Heathens, was ſaid to be, foreign, Philothcos, and Theophiles, a lover, and friend of God. Whence proportionably, by holy Converſations, we may underſtand, al duties of the ſecond table, which refer more immediately to men. So in Phavorinus, foreign, is interpreted by foreign, Life and foreign, converſation, and foreign, an Inſtitution or peculiar mode of Life.
Hence it follows v. 12. Looking for and haſtening unto the coming of the day of God]. (1.) foreign. Looking for. This Peter ſeems to have taken from the Parable of our Lord, concerning the Servants waiting for their Lords returne, Luke 12.36. And ye your ſelves like unto men that wait for the Lord, when he wil returne from the Wedding, &c. The like Paul, Tit. 2.13. Looking for that bleſſed hope, and the glorious appearing of the great God, &c.
(2.) foreign. Eraſmus and Schmidius take foreign in a tranſitive, active ſenſe; and ſo render it, haſtening the coming of the day of God, namely by your faith, prayers, and holy affections. But becauſe we never find foreign taken tranſitively, but alwaies neutrally, in the New Teſtament, I rather incline, with Beza, Gerhard, and our own Verſion, to take it in the later notion; and ſo by underſtanding the prepoſition foreign, or foreign, (which kind of Ellipſis is uſual, not only in the Scripture, but alſo in profane Authors) keep to our own Verſion. And then the ſenſe wil be this: We ought, not only patiently to wait for, but alſo, by vigorous acts of faith, paſſionate deſires, lively hopes, and al manner of holy Converſation, to haſten towards the coming of the day of God: and that according to the Parable of the Wiſe Virgins, Mat. 25.1. and in imitation of the Spouſe, Apoc. 22.20.
(3.) We are to conſider here the connexion of theſe words with the foregoing. Some take theſe words, Looking for, and haſtening to the coming of the day of God, as a particular explication of the precedent general exhortation to a holy converſation and Godlineſſe. But we may look on the connexion as cauſal: and ſo looking for and haſtening to the coming of the day of God, to be not only a part of, but alſo that which has a cauſal influence on a holy converſation and Godlineſſe.
Wherein.] Some refer foreign here to the Day immediately precedent; and ſo ſuppoſe it to be put, according the hebraic Idiome, for foreign in which, as v. 10. Thus our Verſion. Others think it may more properly be referred to foreign, The coming, and ſo render it, according to its proper conſtruction, by which, i. e. by virtue of which coming the whole Univerſe ſhal be deſtroyed. Thence it follows; The Heavens being on fire ſhal be diſſolved. He had ſaid v. 10. The Heavens ſhal paſſe away with a great noiſe. But now, leſt any ſhould imagine, that the Heavens ſhould be exemted from thoſe commun flames, in which the Univerſe ſhould be involved, he here addes, that the Heavens alſo ſhould come under the general conflagration.
By Heavens we muſt underſtand only the Firmament, together with thoſe Celeſtial bodies placed therein: not the ſupreme Heavens, or Heaven of Heavens, wherein glorified Angels and Saints ſhal have their Manſions to al Eternitie.
Laſtly he addes: And the Elements ſhal melt with fervent heat.] foreign ſhal melt, is a metaphoric notion, borrowed from waxe, which being put into the fire ſoon melts, ſo Micah 1.4. and the Mountains ſhal be molten — as Waxe before the fire. The like Eſa. 34.4. and al the Hoſt of Heaven ſhal be diſſolved. LXX. foreign, which place is parallel to this melting in the Text, and includes a diſſolution.
SECT. 2. Obſervations from the Words.
THe words thus explicated afford ſeveral great Obſervations. Doct. 1 As, 1. From that firſt expreſſion; But the Day of the Lord wil come, we may Obſerve, That there is a great Day of the Lord coming, which wil make the ſtouteſt proudeſt ſinner, to ſtoop and tremble; and the moſt afflicted Saints to rejoice. Oh! What a great day wil that be, when al the great ones of the Earth ſhal ſeek to the Mountains and Rocks to hide them, from the wrath of the Lambe? So Rev. 6.15. And the Kings of the Earth, and the great men, and the rich men, and the chief Captains, and the mighty men, and every bond-man, and every free-man hid themſelves in the dens, and in the rocks of the mountains. 16. And ſaid to the mountains and rocks, Fal on us, and hide us from the face of him that ſitteth on the Throne, and from the wrath of the Lamb: 17. For the great day of his wrath is come, and who ſhal be able to ſtand? Its poſſible this may refer to ſome coming of Chriſt, for the exaltation of his Kingdome in this World; yet we may take it as a lively Image of his laſt coming to Judge the World. Wil it not be alſo a great day, when the Lord ſhal come to give Relaxation and Reſt to his troubled Saints, as 2 Theſ. 1.6, 7? When al their burdens, either of Perſecution, Tentation, or Sin ſhal be removed? When al their tears ſhal end in joy; al their ſighs and groans in Halelujahs; al their natural infirmities of bodie, in perfect Vigor, Agilitie, Spiritualitie, Incorruption, and Glorie; al their ſpiritual Ignorances in a perfect Intuition and Viſion of God, as he is, face to face; al their troubles of Conſcience in perfect peace; al their diſtempers of wil, in perfect ſubjection to the Divine Wil; al their exorbitant Affections, in a moſt regular and harmonious motion towards God; al their heart-diſtractions, and ſpiritual deadneſſes in duties, in a vigorous active uninterrupted exercice of Grace; al Church-diviſions in perfect union and communion of Saints? Oh! What a great, glorious, and bleſſed day will this be?
Doct. 2 2. From that notion, As a thief in the night, we may note, That the ſecond coming of our Lord wil be moſt unexpected, ſudden, and deſtructful to the ſecure World. Oh! What a ſurpriſe wil it be to ſecure ſinners, to behold the Lord of Glorie coming in the clouds, to recompenſe vengeance to them for al their ſinful deeds? how ſoon then wil al their fond preſumtions, and ſelf-flatteries determine in dreadful deſpair? What terrible awakenings, wil then ſcatter al their preſent dead ſleeps? How wil al their fooliſh hopes, and groundleſſe confidences vaniſh into ſmoke and vapor? Yea, what ſudden, endleſſe, and remedileſſe deſtruction wil ſurpriſe both bodie and ſoul? As in the days of Noah, the ſecure World was ſurpriſed with a ſudden and inevitable deluge; and that in the midſt of al their ſenſualitie, and ſecuritie; ſo our bleſſed Lord tels us it ſhal be at his ſecond coming, Luke 17.26—30. And as it was in the days of Noah, ſo ſhal it be in the days of the Son of man, &c.
Doct. 3 3. From what follows, In the which the Heavens ſhal paſſe away, with a great noiſe, and the Elements ſhal melt with fervent heat, the Earth alſo, and the workes that are therein ſhal be burned up: Obſerve, That at the ſecond coming of our Lord, the whole frame of Nature, and Art ſhal be diſſolved, by general flames. By the Frame of Nature and Art, I underſtand al corruptible Bodies both natural and Artificial, as now conſtituted. I determine not whether this diſſolution ſhal be total as to ſubſtance, or only partial as to a refinement of Heaven and Earth. Though ſome great Divines incline to the later, namely that it ſhal be only a Purgation and Refinement, yet moſt terrible to the ſinful World. Oh! what prodigious univerſal, devouring flames wil theſe be? Alas! how wiſtly wil the ſenſual ſinner then look, when al his terrene pleaſures ſhal be ſnatched away, by thoſe mercileſſe flames? What wil the luxurious voluptuous Glutton do, when he ſhal ſee al his delicious curious dainties, with which he ſo much gratified his palate, burnt up? Where wil the ambitious man climb for honors, when al Crowns and Scepters are conſumed? Where wil the avaricious covetous Worldling go, to digge for riches, when al his Gold and Silver is burnt up? What wil become of al your fine houſes, your rich hangings, your coſtly ornaments which you now Idolize?
Doct. 4 4. It follows v. 11. Seeing then that al theſe things ſhal be diſſolved. The Original is a participle of the preſent tenſe, and ſo ſignifies ſtrictly, are diſſolved; which notes the certaintie and nearneſſe of this Diſſolution. Whence obſerve, That the Diſſolution of the World by fire is moſt certain and near.
1. As for the certaintie of this Diſſolution we find it avouched not only by Sacred, but alſo profane Writers. It was a commun opinion among the Platoniſts, that the World ſhould be deſtroyed by fire, which they called foreign: ſo alſo among the Stoics, who called it foreign. Seneca ſpeaks much, and fully to this purpoſe. Minutius Foelix informes us, that the Epicureans held the ſame. The Pythagoreans alſo, with ſeveral of the Poets averred the ſame. Al theſe, as we may preſume, borrowed theſe their Traditions of this laſt Conflagration, from the Jewiſh Church; among whom it was communly believed, as is conceived from Enoch's propheſie, as Jude v. 14, 15, ſeems to intimate. But the Sacred Scripture is poſitive herein.
2. Neither is this laſt diſſolution only certain, but alſo very near. It was looked on as near in the Apoſtles times; but how much nearer then is it now? Alas! who knows how ſoon al your works of Nature and Art may be burnt up? Al your ſplendid attire, with al other curious pieces of Art, which you now ſo much Admire, and Idoliſe? O fools! what do we here? Why ſleep we ſo ſecurely in this old Peſthouſe, which ere long wil flame about our ears? What folie is it to build Tabernacles, and take up our reſt in this commun priſon, which wil ſoon be burnt? Doth not time poſt away with ſpeed, and Eternitie poſt towards us? Is not the Judge at the dore, yea at our elbow? Do not the Heavens daily waxe old, as a thread-bare garment? and doth not decrepit and lame Nature admoniſh us dayly, that its Diſſolution is near? Yea, doth not the ſcarcitie of faith upon the Earth aſſure us, that the ſecond coming of our Lord is not far off, as Luke 18.8? And ſhould not this engage us al to make ſure of that Citie, which hath foundations, whoſe builder and maker is God, Heb. 11.10? Oh! what a ſad caſe ſhal we be in, if when our Lord comes to pul down the Wals, and burne up the very foundations of this leper-houſe, ſo much overſpread with ſin, we have no ſhare in thoſe Heavenly manſions, John 14.2?
Doct. 5 5. Hence our Apoſtle collects: What manner of perſons ought ye to be in al holy converſation and Godlineſſe? Whence obſerve, That the ſpeedy coming of Chriſt to Jugement, layes a deep and eſſential obligation on al, to aim at, and labor after the higheſt raiſures of holy Converſation and Godlineſſe. This is a Doctrine of great weight and Influence; that which carries in it the higheſt motives, yea the very vital ſpirits of faith and Godlineſſe. But the explication of this wil fal in under the following point.
Doct. 6 6. It follows v. 12. Looking for, and haſtening unto the coming of the day of God, &c. Theſe words, conſidered in their cauſal connexion with the precedent, offer to our view this great Obſervation, That the fiducial looking for or expectation of, and haſtening unto the ſecond coming of our Lord, has a mighty efficacious influence on al ſorts of perſons, to raiſe them up, to al manner of holy Converſation and Godlineſſe. This great Truth, though laſt in order, yet it ſeems firſt in the Apoſtles Intention; and that indeed which gave the occaſion and riſe to this warme diſcourſe, touching the ſecond coming of our Lord, and enſuing Jugement. This therefore I ſhal make the ſubject of our following diſcourſe. And for the explication hereof, three Queſtions offer themſelves, as mater of Inquiſition.
1 Q. What it is to look for, and haſten to the coming of the day of God?
2 Q. What Influence the looking for, and haſtening to the coming of the day of God, has on al ſorts of perſons, to raiſe them up to al manner of holy Converſation and Godlineſſe?
3 Q. Touching the connexion of the parts, Whence it is, that the looking for, and haſtening unto the coming of the day of God, has ſuch an efficacious Influence on al ſorts of perſons, to raiſe them up to al manner of holy converſation and Godlineſſe?