A Treatise of Christian Religion, Chapter 55
CHAP. 55.
Of the nearer ſignes before the day of Iudgement.
They are ſuch as ſhall come
Either within an age:
Or be neerly ioyned to the ſame.
MATTH chap. 24. verſ. 23. to the 29.
23. Then if any man ſhall ſay vntounto you, Lo, here is Chriſt, or there: beleeue it not.
24. For there ſhall ariſe falſe Chriſts, and falſe Prophets, and ſhall ſhew great ſignes and wonders: inſomuch that (if it were poſſible) they ſhall deceiue the very elect.
25. Behold, I hauehave told you before.
26. Wherefore, if they ſhall ſay vntounto you, Behold, he is in the deſart, goe not forth: Behold, he is in the ſecret chambers, beleeue it not.
27. For as the lightning commeth out of the Eaſt, and ſhineth euen vntounto the Weſt: ſo ſhall alſo the cōming of the Son of mā be.
28. For whereſoeuer the carkaſe is, there will the Eagles be gathered together.
29. Immediately after the tribulation of thoſe daies, ſhall the Sunne be darkened, and the Moone ſhall not giuegive her light, and the ſtarres ſhall fall from heauen, and the powers of the heauens ſhall be ſhaken.
Q. HItherto wee hauehave heard of the tokens, that goe long before the comming of Chriſt. What are the nearer tokens of the latter day?
A. They are either ſuch as ſhall come within an age of the ſecond comming of Chriſt; or ſuch as ſhall be nearer to it (as it were) ioyned with it.
Q. VVhat is the firſt?
A. That there ſhall ariſe falſe Chriſts, and falſe Prophets, and ſhall ſhew great ſignes and wonders.
Q. VVhat hauehave we here to conſider?
A. Two things eſpecially: firſt the errour; ſecondly, the remedie againſt it.
Q. VVhat is the errour?
A. That it ſhall be ſaid, heere is Chriſt, or there: for there ſhall be falſe Chriſts, which ſhall pretend the very perſon of Chriſt, otherwiſe then Antichriſt, who tearmeth himſelfe the vicar of Chriſt. Theſe alſo ſhall hauehave their miniſters; namely, falſe Prophets, which ſhall get credit vntounto the falſe Chriſt.
Q. VVhat learne you by this?
A. That the Church of God ſhall be put vnderunder triall: firſt, of their knowledge and vnderſtanding, whether they can diſcerne betweene errour, and truth: ſecondly, of their louelove and fidelity; whether after they know the truth, they will ſticke by it, or no.
Q. VVhat doe you note of this kind of errour?
A. The danger of it, in that it maketh ſhew of the corporall preſence of Chriſt, whereunto we are naturally greatly giuen; as appeareth, not onelyonly by the Papiſts, but by the holy Apoſtles themſelues, which were too much addicted to the corporal preſence of Chriſt: ſecondly, alſo by reaſon of the great meanes they ſhall hauehave to preuaile, through the wonderfull miracles they ſhall doe; eſpecially conſidering that the true Miniſters of God ſhall not hauehave (for any warrant we hauehave out of the word) any ſuch power, as hath already been ſhewed.
Q. VVhat further doe you learne of this?
A. The extreame impudencie of the diuell in thoſe daies, which hath neuer been heard of before, that ſhal ſo poſſeſſe the ſpirit of a ſinfull mortall man, that hee ſhall take vponupon him to be the ſonne of the moſt High: for notwithſtanding there were many, that tooke vponupon them to bee the Meſſias; before and after the firſt comming of our Sauiour Chriſt; yet they imagining the Meſſias to be a bare man, were neuer ſo impudently arrogant, as to challenge to themſelues to be the very naturall ſonne of God.
Q. What note you of this, that if it were poſſible, the very elect ſhould be deceiued?
A. Firſt, the certainty of their happie eſtate, from whence they cannot fall. Secondly, that the ſame hath a foundation, not in any thing that is in men, but in the purpoſe and counſell of God, which cannot be deceiued.
Q. So much of the errour. VVhat is the remedy againſt it?
A. Firſt, an admonition; then, a confutation.
Q. What is the admonition?
A. Firſt, not to goe out, that is, ſo certainly to be reſolued of the vntruth of the thing, notwithſtanding the greatneſſe of the miracles, as not once to enquire after it: for thoſe that hauehave itching eares, and wanton rolling eyes, to heare and ſee things, are oftentimes by Gods iuſt iudgement deceiued, although they hauehave a purpoſe to the contrary. Secondly, although by reaſon of ſome particular calling, they bee conſtrained to be preſent at the place where ſuch are, or otherwiſe bee brought forcibly vntounto them; yet not to beleeue them when they ſee or heare thoſe things.
Q. What is the confutation?
A. That it cannot bee Chriſt, that they ſhould goe out into the wilderneſſe to ſee: firſt, becauſe hee ſhall come with great brightneſſe, as the lightning commeth from the Eaſt, and ſhineth vntounto the weſt; neither ſhall one need to goe vntounto the wilderneſſe to ſee him: becauſe his light ſhal be ſeene in all places of the world alike. Secondly, he will not come on the earth, but will ſhew himſelfe in the aire only. Thirdly, he ſhall come ſuddenly, as in a moment; wheras before he had ſpace to goe from place to place. Fourthly, neither ſhall it auaile then to goe out after and ſeeke him; becauſe as ſpeedily as the Eagles are gathered to the dead carkaſſe; ſo the children of God, being compared vntounto Eagles, ſhall ſuddenly bee gathered to our Sauiour Chriſt; who is compared to a dead body, in reſpect of his death.
Q. So much of the tokens which come within an age of the latter day. What are the nearest tokens, or rather ſuch as are ioyned with the ſecond comming of Christ?
A. The neareſt are, that the Sunne ſhall bee darkened, and the Moone ſhall not giuegive her light; the Starres ſhall fall from heauen, the Sea ſhall rore terribly, the earth ſhall tremble; and in a word, all the powers of heauen and earth ſhall be ſhaken.
Q. At what time ſhall theſe ſignes come to paſſe?
A. Immediately after the falſe Chriſts and Prophets, which (as hath been ſpoken) ſhall raiſe vp a maruellous errour, and by meanes thereof great vexation; and therefore it is ſaid, after the tribulation of thoſe daies, ſhall the immediate ſignes of the comming of Chriſt be accompliſhed.
Q. VVhat is the cauſe of theſe ſignes appearing, and of the comming of Chriſt immediately vponupon them?
A. The faithfull prayers of the Saints of God, which cry vntounto him to make an end of theſe dangerous wicked dayes.
Q. Is not the day and houre of the comming of Chriſt reuealed vntounto man?
A. No verily; man may gather by the ſignes going before, that it is not far off; but the day and the houre no man knoweth, no not the Angels.Mat. 24. 36.
Q. VVhat gather you of this?
A. Not that there is any want of louelove in God towards vsus, in conceiling the day of his comming, for as much as the Angels, who are ſaid to bee full of eyes in Ezech. 1. 18. Mat. 24. 36. Mark. 13. 32.regard of their ſingular wiſedome, know it not: yea and that which is more, Chriſt himſelfe, who is much wiſer then Angels, is ignorant of it.
Q. But how can that bee, that hee which gouerneth all things, ſhould be ignorant of that day?
A. As he is God he knoweth it; but not as he is the ſonne of man, eſpecially vnglorified; that is to ſay, before his aſcenſion into heauen.
Q. VVhat is meant by this, that one generation ſhall not paſſe till all be fulfilled? Mat. 24. 34.
A. That as it was ſaid before, that one generation ſhould not paſſe, vntill the deſtruction of Ieruſalem were accompliſhed, which indeed was effected about fortie yeeres after. So it is likely that after all the ſignes aforeſaid, before one age ſhall paſſe, the day of Iudgement aforeſaid ſhall come.
Q. Wherefore is this vehement aſſeneration vſed, That heauen and earth ſhall paſſe away, but my words ſhall not paſſe away? Mat. 24. 35.
A. Againſt thoſe mockers, which ſhal come in the latter times, and ſhall charge the miniſtery of the Goſpell with vntruth, becauſe they ſee no alteration in the courſe of nature.
Q. VVhat is the reaſon of this concealement?
A. Firſt, that the Lord thereby might trie the humility of men, whether they would be ſo impudently bold, as to go about to breake open the ſecret cloſet of God.
Secondly, that by this concealement, we might bee made more watchfull; for as the harlot is ſaid to bee the bolder to commit wickedneſſe, becauſe the day of her husbands returne was ſet and appointed by him: ſo it would fare with vsus.Prou. 7. 20.
Q. VVhat ſhall bee the generall ſtate and diſpoſition of them, which are liuing at the comming of Chriſt?
A. Generally the world ſhall be drowned in ſecurity, as was the old world in the daies of Noah, immediately before the flood; and as was Sodome immediately before the fire and brimſtone came downe frō Luk. 17. 26. 31.heauen: for as in the dayes of Noah, notwithſtanding hee forewarned them by his preaching, and by his building of the Arke, they were eating and drinking; marrying, and giuing in marriage, vntil the flood came and tooke them away: and as in the dayes of Lot, they dranke, they bought, they ſold, they planted, they builded, till fire fell downe from heauen and deſtroyed them all: ſo likewiſe it ſhall come to paſſe in the latter dayes.
Q. VVhat gather you of this?
A. That thereby the Lord will take a triall of the conſciences of his children, whether they will bee carried away with the inticements of theſe pleaſures, as before he tooke triall of their knowledge by the falſe Chriſts, and falſe Prophets; and withall by this courſe he diſpoſeth of the means, wherby the wicked may deſeruedly periſh, in that thoſe whom one miſchiefe doth not entangle, another may reach.
Q. Why? ſhall theſe things ſpoken of, bee imputed as if they were ſinnes, ſeeing they are both lawfull and neceſſarie?
A. True it is, that eating and drinking, and giuing to marriage, buying, and ſelling; planting, and building, are in their owne nature lawfull and neceſſarie; but our Sauiour Chriſt meaneth the abuſe of theſe things; and thereby declareth, that a great condemnation may be due vntounto thoſe things, which before men are not condemned.
Q. How doth it appeare that hee meaneth the abuſe of theſe things?
A. Firſt, by the Hebrew phraſe of eating and drinking, which being vttered in the preſent time, noteth a continuance of eating and drinking. Secondly, from the Euangeliſt Lukes manner of vtterance of them, without any copulatiue conioyning of them, on this manner: They ate, they dranke, they bought, they ſold, they planted, they builded; that is to ſay, they were exceſſiuely, and aboue meaſure, giuen ouervnto theſe things. Like bruit beaſts, from whom (ſome thinke) this metaphor is borrowed, that eate all the day, and ſome part of the night. As in the matter of buying & ſelling, when Mat. 22. 5. Luk. 14. 18. 19.men doe employ themſelues ſo much therin, that they cannot attend to the ſeruice of God. So in building, when men build exceſſiuely; that is, further then their 1. Cor. 7.ability, calling, or manner of the countrey wherein they liue will affoord. And in the matter of marrying, and giuing to marriage, when the children of God ſhall take aGen...vntounto them prophane women, ſuch as their eyes like beſt. Or when men doe ioyne themſelues in Matrimonie for liuing, or parentage only, without reſpect of religion. Or when men liue vnchaſtly euen in wedlocke, wheras b1. Cor. 7. 29.they that hauehave wines, are commanded by the Apoſtle, to be as if they had none; that is, to vſe this benefit of marriage ſoberly, c1. Tim. 4. 3. 4.and that with prayer.
Q. What other ſinne will be then?
A. Security, careleſneſſe, and ſenſuality, liuing as meere naturall men; yea as very bruit beaſts and Atheiſts in the world,
Q. How ſo?
A. In that it is ſaid, that as it was in the dayes of Noah, notwithſtanding they were forewarned of the flood, both by the preaching of Noah, and the building of the Arke; yet as men being caſt into a deepe ſleepe; they cried peace, peace, vntounto themſelues, vntill the floud ſwallowed them vp: ſo it ſhall bee in the latter daies, that men ſhall bee ouertaken ſuddenly, (as a woman with child) with the iudgment of God, when they thinke all to be well with them.
Q. What learne you of this?
A. That we ſhould not deferre the time of our repentance, vntill wee ſee the neareſt ſignes of the latter day; as the darkening of the lights of heauen, and the roring of the ſeas; for as much as they will miniſter greater matter of feare vntounto vsus, then of conuerſion.
Q. What generall vſe are the children of God to make of all theſe ſignes?
A. They are to bee watchfull, and to prepare themſelues, becauſe they know not what houre hee will come; which our Sauiour vrgeth by a ſimilitude of an houſholder, which if hee knew what houre the theefe would come, he would ſurely watch: thē much more ſhould we watch, becauſe in an houre that we thinke not, will the Sonne of man come.
Q. What preparation is required?
A. That which our Sauiour teacheth in two parables.
Q. What is the firſt?
A. The parable of the ten Virgins. Matth. 25. 1-14.
Q. VVhat is the ſcope and drift of it?
A. Effectually to ſtirre vsus vp to prepare our ſelues for the comming of Chriſt.
Q. VVhat difference is there betwixt this parable, and others tending this way?
A. Very little, or none at all: for as the other doe ſolicite vsus to watch both for the day and houre of Chriſts comming, that wee bee not ſurpriſed at vnawares; ſo this parable doth teach how dangerous it is, and how deſperate our eſtate ſhall be, if we be careleſſe thereof; and withall preſſeth that ſame point eſpecially of watching, euen for the houre or moment when our Sauiour Chriſt commeth.
Q. VVhy doth our Sauiour Chriſt vſe ſo many parables, for declaration of his ſecond comming?
A. Becauſe the dulneſſe of our capacities, and the corruption of our affections is ſuch, that we are hardly lifted vp from earth to heauenly meditations; and being raiſed vp, we are ready of our naturall weakneſſe, eftſoones to fall: in which regard, the multiplying of parables, are as helpes to lift and vphold our affections to the meditation of the former doctrines concerning his ſecond comming; beſides the weight and importance of the matter is ſet forth by the number of parables.
Q. From whence is this parable of the tenne Virgins taken?
A. It is borrowed from the manner of the countrie where our Sauiour taught; where a maide giuen Iudg. 14. 11. Mat. 9. 15.to marriage had her maidens, and the bridegroome his yong men, which gaue attendance on them; fetching the bride from her friends to his houſe; which was done it the night.
Q. VVhat is the meaning of this parable?
A. By the bridegroome, is ſignified our Sauiour Chriſt himſelfe, whoſe ſpouſe is the Church; and by the ten Virgins, are meant the profeſſors of the Goſpell, profeſſing their attendance vponupon Chriſt their redeemer.
Q. VVhat did the Virgins, to declare their diligence in waiting for his comming?
A. They tooke with them their lamps, whereby they made profeſſion of their attendance and expectancie of his comming.
Q. VVherein ſtandeth the wiſedome of the wiſe Virgins?
A. In that before their ſlumber, (that is, before the day of their death, or before their change at the latter day) they labour to prouide themſelues of ſuch graces, as ſhall not forſake them when they come to iudgement.
Q. Wherein ſtandeth the follie of the fooliſh Virgins?
A. Not that they had not the light of any of Gods graces in them at all; but that all the light they had, was of that kind that dieth with them, not being the graces of true faith, ſanctification, and repentance: ſo that when they were to bee changed, or raiſed in the latter day, they hauehave no ſauing grace at all found in them, whereby they might with boldneſſe appeare before the Iudge of all the world.
Q. What other parable is there, whereby Chriſt teacheth vsus to prepare for his comming?
A. The parable of the Talents, Matth. 25. 14-31.
Q. What is the ſumme of this parable?
A. The ſame in effect with the other of the ten Virgins; for as there was in the other a bridegroome, and a bride; virgins wiſe, and fooliſh; the wiſe receiued, the other reiected: ſo heere there is a maſter, and his ſeruants; of whom, ſome be faithfull, and ſome vnfaithfull; the faithfull plentifully rewarded, the vnfaithfull iuſtly puniſhed: yet this doth more effectually prepare vsus to his comming, then the former.
Q. How ſo?
A. Becauſe it hath more arguments then the former: Firſt, in that they had receiued their maſters goods, wherof they were to giuegive an account: ſecondly, in that their iuſt reward is more liuely declared.
Q. What is the parable?
A. A certaine houſholder about to goe into a ſtrange countrey, gaue to each of his ſeruants a portion of his goods, anſwerable to their eſtate and ability, to occupie vntill his returne; and as they gained by employing the ſame; ſo they receiued their reward.
Q. What is the meaning of the parable?
A. Chriſt is the houſholder; the heauens are the Luk. 19. 11. 12.ſtrange country in regard of vsus; whither when Chriſt aſcended, hee diſtributed his gifts and graces to his Epheſ. 4. 8.Church, that we might vſe them in this life, and render a iuſt account of them vntounto him at his next comming.
Q. Did not Chriſt beſtow his graces vponupon his Church, before his aſcenſion?
A. Yes no doubt; but the graces which hee beſtowed after his aſcending, did farre exceed the other.
Q. What gather you of this?
A. Firſt, the exceeding mercy of God, in giuing ſo liberally vntounto his ſeruants: and ſecondly, his wiſdome, in giuing more to ſome, and leſſe to others, and yet to the leaſt a talent; that is to ſay, very much.
Q. What is the vſe of this?
A. Firſt, if a faithfull ſeruant will bee carefull for the account of periſhable money; much more ought we, for the Lords ſpirituall treaſure.
Q. What ſecondly?
A. If they grudge not at the meaſure of others, much leſſe ſhould wee grudge at the greater graces of God in other men: and if they reſted in their maſters wiſedome and iudgement, who might faile, much more ſhould wee reſt in the iudgement of our God, who cannot faile; nay rather, wee are aſſured, that whatſoeuer hee beſtoweth vponupon any one, is for the good of all: for eueryevery one hath his portion in other mens gifts.
Q. If God beſtowed his gifts according to the quality of men, then there is deſert in them?
A. Not ſo: for although ſome naturall men excell others in wit and iudgement, whereby they are furthered to the diſcharge of their temporall affaires; yet Phil. 1. 6. & 2. 13.it is not ſo in the ſpirituall, ſeeing the beginning, proceeding, and perfection therof is the free gift of God.
Q. So much in the diſtribution of talents. What conſider you in the occupying of them?
A. That if men labour earneſtly for gaine in vſing worldly money; much more ſhould wee in the vſe of the ſpiritual; eſpecially ſeeing the beſt aduēturers may be croſſed in the gaine of their merchandize: but the gaine of this ſpiritual merchādize is moſt aſſured, whē it is employed according to the mind of the giuer.
Q. How did they occupie their talents?
A. He that receiued fiue, gained fiue more; and he that receiued two; gained likewiſe two more.
Q. What learne you of this?
A. That the gaine ſhould bee anſwerable to the receit; and therefore that no man ſhould meaſure himſelfe by another mans foot, as if it were enough to doe as others doe: but as God hath meaſured out his graces 1. Pet. 4. 10▪to vsus, ſo ſhould we practice; neither ought he that receiues but two talents, to take an occaſion to do nothing, becauſe he cannot doe ſo much as others which hauehave receiued fiue; but to labour faithfully, according to the gifts which God hath beſtowed vponupon him.
Q. What further ariſeth out of this?
A. That a Chriſtian man ought to know the meaſure of his gifts (ſo that he bee neither proud nor deiected thereby) the better to know his account.
Q. Did all that receiued talents gaine accordingly?
A. No: for the third receiuing but one talent, hid it in the ground vntill his maſters returne, and did not vſe it at all; which ſetteth out the naughtineſſe, ſloathfulneſſe, and vnfaithfulneſſe of euill ſeruants.
Q. Why did he chuſe to ſet downe their vnfaithfulneſſe in the leaſt, and not in the moſt?
A. Becauſe otherwiſe men failing in the leſt, would thinke this fearfull iudgement not to belong vntounto them.
Q. Is this iudgement proper onelyonly to the ſlothfull?
A. No; it agreeth as well to all thoſe that ſeeke their owne gaine, and not their Lords, how earneſt ſoeuer they ſeeme to bee in the vſe of their gifts, eating the bread of carefulneſſe, and drinking the water of affliction.
Q. Hitherto of the talents, and the vſe of them. What conſider you in the accounts?
A. Firſt, that the day of account ſhall come, although the time (indeed ſhort) ſeeme long in our opinion. Therefore we muſt continue without fainting, in the earneſt practice of godlineſſe: for if the certainty of the maſters comming maketh the ſeruant watchfull, who notwithſtanding may die before his maſter come home, and his maſter alſo die before the taking of accounts; much more ſhould wee continue our watch, who are vndoubtedly aſſured of the comming of Chriſt, and of our appearance before him. Secondly, wee muſt labour to bee found faithfull in our accounts: for though an earthly maſter may bee deceiued in his accounts; yet our maſter Chriſt cannot bee deceiued: and if good ſeruants hauehave been found faithfull, though they hauehave been ſure not to be called to accounts; let vsus much more be faithfull, being aſſured of 2. King. 12. 15.our accounts which we ſhall giuegive.
Q. What was the reward of the faithfull ſeruants?
A. Twofold; one in honour, another in ioy: the honour was firſt in word, of praiſing and calling them faithfull ſeruants, which is an excellent thing, eſpecially comming from God: and ſecondly, in deed, by giuing them a ſingular rule and preferment ouer others, according to their degree.
Q. What is the reward in ioy?
A. In partaking their maſters ioy, which is vnſpeakeable, and ſuch as none can conceiue, but they onelyonly who enioy it.
Q. So much of the reward of the faithfull ſeruants. What is the reward of the vnfaithfull?
A. Not onelyonly the depriuing them of thoſe good things before mentioned; but alſo a caſting of thē into perpetuall diſhonour, and torments vnſpeakeable.