between them and others Upon them he shall send strong delusion but you hath he chosen to Salvation through the belief of the Truth Those whom God hath chosen he separates from the World of the ungodly or the corrupt heap of mankind and consecrateth them unto himself So that Election is not a taking all but some and passing by others 1 Joh. 5.19 We are of God and the whole World lyeth in wickedness A choice implyeth a setting apart some for Objects of his Grace and Instruments of his Glory in the World Psal. 4.3 And the number is certain for their Names are said to be written in the Rolls and Records of Heaven when others are not written Luk. 10.20 Rejoyce not that the Spirits are subject unto you but rather rejoyce because your Names are written in Heaven Phil. 4.3 Whose Names are written in the Book of Life And others are said not to be written Rev. 17.1 And they that dwell on the Earth shall wonder whose Names were not written in the Book of Life from the Foundation of the World And Rev. 20.15 And whosoever was not found written in the Book of Life was cast into the Lake of Fire Namely those that perish by these Delusions 3. It is set forth by the Antiquity of it from the Beginning Ephes. 1.4 He hath chosen us in him before the Foundation of the World And Matth. 25.34 Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World Namely as they belonged to his choice Election Love in God is of an old stâ—nding even from all Eternity his thoughts and purposes of Love were towards us a long time before they were discovered Surely the Ancientness of his Love should beget an honourable esteem of it in our Hearts For who are we that the Thoughts of God should be taken up about us so long ago And what is from everlasting is to everlasting Psal. 103.17 For what is from Eternity is to Eternity and dependeth not upon â—he accidents of Time 4. By the means of its accomplishment Two are mentioned one on God's part the other on ours The Sanctification of the Spirit and the belief of the Truth Where note 1. That God's Decree is both of Ends and Means For all his Purposes are executed by fit Means He that hath chosen us to Salvation hath also chosen us to be Holy and to believe the Truth And without the Means the End cannot be obtained For without Faith and Holiness no grown Person shall see God or escape Condemnation As to Faith it is clear John 3.36 He that believeth not the Wrath of God abideth on him And Holiness is indispensibly necessary Heb. 12.14 Without Holiness no Man shall see the Lord. God had assured Paul Acts 27.22 That there should be no loss of any Man's Life amongst them except of the Ship and afterward Vers. 31. Paul telleth them Except these abide in the Ship ye cannot be saved How could the assurance given to Paul from God and Paul's caution to the Mariners stand together Doth the Purpose of God depend upon the will and actions of Men I answerâ— Not as a cause from whence it receiveth its force and strength but as a means appointed also by God to the execution of his Decree For by the same Decree God appointeth the Event what he will do and the Means by which he will have it to be done and the Lord revealing by his Word this Conjunction of End and Means there is a necessity of Duty lying upon Man to use these Means and not to expect the End without them God intended to save all in the Ship and yet the Mariners must abide in the Ship And therefore what God hath joyned together let no Man separate If we separate these things God doth not change his Counsel but we subvert his Order to our own destruction The Scripture maketh it a grievous Sin a tempting of God to expect the End without the use of Means In vain is the Cavil then of those who would impeach the Doctrine of God's free and unchangeable Will concerning the salvation of the Eleâ—t upon the pretence that it taketh away the Duty of Man and the necessity of our Faith and Obedience No God executeth his Decree by the proper Means And wretcheâ— is their inference who say If I be elected I shall be saved no Salvation can be obtained but by the Sanctification of the Spirit and the belief of the Truth And worse is their confidence who profess assurance of their Election and yet walk after the Flesh No till a Man purge himself from Youthful Lusts he is not a Vessel of Honour sanctified and set apart for God 2 Tim. 2.21 And in vain do we hope to go to Heaven till we take the way that leadeth thither Devils have been cast out thence for Unholiness and therefore unholy Men shall never be taken in there 2. That these things are not causes of Election but fruits of Election and Means of execution of God's Decree about our Salvation Sanctification is not a Cause but a subordinate End or Means Ephes. 1.4 He hath chosen us to be holy not because we are holy but that we might be holy So 1 Pet. 1.2 Elect according to the fore-knowledg of God through the sanctification of the Spirit unto Obedience Not elected for it but through it When God had all Mankind in his prospect and view he freely chose out some to be sanctified and saved We come to the possession of it through Sanctification that is by it as a Means So for the other Faith is a fruit of Election not a foreseen Cause Acts 2.47 The Lord added to the Church daily such as should be saved None cometh to the Church but those whom God draweth and they are actually added to the Church by a profession of Faith and such as should be saved were as many as were ordained to Salvation Acts 13.48 And as many as were ordained to Eternal Life believed The whole City were met together to hear but as many as were ordained to Eternal Life believed It is not said as â—any as believed were ordained to Eternal Life but the contrary Faith is not the cause of Election but Election is the cause of Faith 3. That being the necessary Fruits they are also evidences of our Election All that are Sanctified by the Spirit and believe the Truth belong to the Election of God Election it self is a secret in God's Bosom and is only manifested to us by the Effects and what are the necessary Effects but Sanctification by the Spirit and a sound belief of the Gospel 1. The Sanctification of the Spirit is not only an external Dedication to God but an internal and real Change Some aâ—e externally dedicated and may trample under foot the Blood of the Covenant whereby they are sanctified Heb. 10.29 Of how much sorer Punishment suppose ye shall he be thought worthy who hath trodden under foot the Son
to begin our right in the priviledges of the Gospel there are some conditions required for the beginning others for the continuing of our right now this is absolutely required for the continuing of our right both for present reconciliation with God and future Glory it is upon this condition if ye continue in the Faith 2. Let us inquire what is necessary to this constancy and establishment of mind that we may not be soon troubled and shaken partly that our minds may be inlightened to know the truth and our hearts renewed to believe and love the truth for without this there can never be any constancy of mind in Religion 1. A clear Conviction of the Truth or certainty of Knowledge a rooted assent or well grounded perswasion not some fluctuating opinion about it an half light maketh us very uncertain in our course James 1.3 A double-minded man is unstable in all his wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First try all things 1 Thess. 5.20 then hold fast that which is good When men resolve upon Evidence or after due Examination the truth sticketh the closer and faster by them but when they take up things hand over head they have no firm Principles and therefore waver hither and thither as Vessels without Ballast are tossed with every wave 2 Pet. 3.16 17. Beware lest ye also being led away with the errour of the wicked fall from your own stedfastness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantial grounds within themselves they do not stand by the knowledge of others or the Faith of others and consent of others light chaff is carried about with every wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.14 That ye henceforth be no more Children tossed to and fro and carried about with every wind of Doctrine they go through all parts of the compass sometimes this wind of error taketh them up sometimes that sometimes taking up one opinion then changing it for another this is the fruit of half-Convictions 2. The other oart of our Basis is a resolution to adhere to the Truth what likelihood is there that we should continue who are not so much as resolved so to do The heart must be established by Grace as well as the mind soundly convinced Heb. 13.9 Be not carried about with divers and strange Doctrines for it is a good thing that the heart be established with grace as the Apostle speaketh of a purpose not to marry 1 Cor. 7.37 He that standeth stedfast in his own heart c. So here Acts 21.13 I am ready not to be bound only but also to die at Jerusalem for the name of the Lord Iesus Christ A firm thorough resolution is requisite to fortify us against all changes in Religion otherwise we are but as Trees without a Root or an House without a Foundation Now this resolution of the Heart is by Faith and Love Faith Heb. 3.12 Take heed lest there be in any of you an evil heart of unbelief in departing from the living God Love 2 Thess. 2.10 They received not the love of the truth that they might be saved and for this cause God shall send them strong delusions that they shall believe a lie We are not only rooted and grounded in Faith but rooted and grounded in Love Eph. 3.17 That Christ may dwell in your hearts by faith that ye being rooted and grounded in love c. 3. The opposite to this is Levity and inconstancy of mind that soon quitteth truth without difficulty or without much hesitancy and resistance yields to the temptation The Scripture often taketh notice of this sudden imbracing of Error Gal. 1.6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another Gospel and in the Text soon shaken in mind credulity is a lightness in believing when we are like Reeds shaken with every wind Mat. 11.7 and have a faulty easiness ready to be carried away with every Doctrine which pretendeth to Truth The simple believeth every word Prov. 14.15 There is a readiness of mind which is good but it goeth on sufficient evidence so the wisdom that is from above is gentle and easy to be intreated James 3.17 and the Bereans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.11 They received the word with all readiness of mind and searched the Scriptures whether these things were so or no but a readiness of mind differs from a weakness of mind or a lightness in believing upon slender and insufficient grounds they never received the truth with thorough Efficacy and are prone to Error 4. The Causes of this Levity and Inconstancy of mind are these 1. Want of solid rooting in the Truth they receive it hand over head as the stony ground forthwith sprang up Mat. 13.5 and 20. ver Anon they receive it with joy they do not so soon receive the word but they as soon quit it 2. Want of Mortification 2 Tim. 4.10 Demas hath forsaken us having loved this present World Lusts are uncertain fear of men favour of men carnal hopes will easily prevail 3. A certain readiness of mind which disposeth men to conform and comply with their Company as the Looking-Glass representeth every Face that looketh on it so they are very changeable and unstable as water as Zedekiah Jer. 38.5 The King is not he that can say you nay soon turned this way and that way 4. Want of a thorough inclination to God so that they are right for a while or in some things yet they are not universally true to his interest 1 Kings 2.28 Joab turned after Adonijah though he turned not after Absolom Hos. 7.8 Ephraim is a Cake not turned 5. Want of Holiness and living up to the truths we know 1 Tim 3.9 Holding the mystery of Faith in a pure Conscience Choice Liquors are best kept in a clean Vessel men provoke God to desert them and leave them to a vertiginous Spirit 6. Libertinism men think they may run from one Sect of Christians to another as the wind of interest bloweth if they were to turn to Ethnicism Turcism or Judaism they would die rather than change theâ—r Religion but they think the differences among Christians are not of such moment as to venture any thing upon that account Every truth is precious and must be owned in its Season and it is damnable in it self to do any thing against Conscience and he that giveth way to a small temptation will entertain a greater As a Man that hangeth over a Precipice when he lets go his hold will sink further and further till he come to the bottom therefore it is good to be faithful in a little Vse Let us take heed of this evil credulity and lightness 1. Till Christians get a setled and sound Judgment they never have peace within themselves for fears and scruples arise in the dark and those that live in error are full of perplexities and have not that tranquilâ—ity of Spirit which They have who are fully perswaded in their own
time concerning Christs sudden comeing to Judgment 2. The confutation of it it is disproved by two antecedents and fore-runners of his coming 1. A general Apostasy or a defection of the visible Church from the true State of Christianity 2. The Revelation of Anti-Christ described here by his names and proper Titles 1. That Man of Sin 2. And Son of Perdition 1. Let us speak of the general Apostasy that must be before Christs coming to Judgment Except there come a falling away first Now concerning it take these Propositions 1. That Apostasy is any defection from him to whom we owe and have performed subjection or a falling from that Lord to whom we owe fealty I am sure in religious matters it importeth a defection from our right and proper Lord Thus the Devil is an Apostate because he abode not in his first estate Iude 6. And the Angels which kept not their first estate but left their own habitation he hath reserved in everlasting Chains c. Abode not in the truth John 8.44 Ye are of your Father the Devil and the lusts of your Father ye will do He was a Murderer from the beginning and abode not in the Truth That is forsook his obedience to God and so became the Ring-Leader of all rebellious Creatures So it is true of our first Parents They were Apostates they did revolt from God and their obedience to him Therefore it is said Rom. 5.19 By one mans disobedience many were made Sinners So of their Posterity their Apostasy is described by turning back from following the Lord Zeph. 1.6 and departing from God that is his worship and service Isa. 59.13 In transgressing and lying against the Lord and departing away from our God Let us then be agreed of this notion of Apostasy which is evident that it is a falling off from the obedience which we owe to our rightful Lord. 2. The Apostasy mentioned in the Text was not civil The falling away of many Kingdoms from the Roman Empire But an Apostasy of the visible Church from him who is Lord of the Church I prove it partly from the persons to whom the Apostle wrote who did not intermingle themselves with State affairs or were not concerned in the Interests of the Roman Empire further than that they lived within the bounds of it And this Apostasy must be understood as they would conceive of Apostasy with respect to the main cause wherein they were concerned and ingaged which was the profession of Christianity Partly From the use of the word in the Christian Doctrine falling away there is certainly falling away from the Faith and purity of the Gospel Luc. 18.13 Which for a while believe and in time of temptation fall away And partly because to them it was expresly foretold that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some shall fall away or depart from the Faith 1 Tim. 4.1 Lastly Because those who are most concerned to maintain the notion of the civil Apostasy from the Roman Empire are most notorious in this defection It is true the Roman Empire lost Asia and the places adjacent by the Invasion of Eastern Nations but it was thrust out of Rome by the Rebellion of its Subjects and chiefly by the influence of the Pope there as Histories manifest So that this interpretation will not help them a jot but hurt them not a little So that here is a defection from our proper Lord and a spiritual defection not a civil 3. The proper Lord of the Christian Church is Jesus Christ who hath purchased it with his blood and died and rose again and revived that he might be Lord of dead and living Rom. 14.9 and again Eph. 5.23 Christ is the head of the Church and the Saviour of the body He that saveth and recovereth the Church out of the general Apostasy of Mankind and restoreth them to their due obedience and proper happiness He only is fit to be head of the Church and this only is Christ we expect no opposition here 4. The Apostasy from the Lord will be determined chiefly by these two things By undermining his Authority or destroying the interests of his Kingdom by these two we may understand the falling away which is to come first 1. By undermining his Authority Certainly his Authority is undermined when others presume to usurp his place without his leave Therefore to super-induce an universal head of the visible Church which Christ never appointed is manifestly to usurp his Authority though the party so intruding should pretend to hold his Soveraignty from Christ and under him yet this is treason against Christ for here is an authority set up without and therefore against his consent Put the Case in a temporal Kingdom and the thing will be clear And thus the Pope is an usurping head of a Rebellion against Christ. Where did Christ institute him to take this Office Tu es Petrus is such a stale pretence so often baffled and defeated and pretended upon so small grounds as that Christ hereby conveyed singular authority to Peter above the rest of the Disciples That from Peter it descendeth to his Successors and to those of Rome if ever he were at Rome and not those of Antioch that it is endless to pursue the absurdities of this impertinent allegation The argument holdeth the more strongly when the Pope condemneth all the Churches that will not be his Subjects how holy good and obedient to the Laws of Christ soever they be Surely if any thing this is an Apostasy or a revolt from our rightful Lord and to consent to this Rebellion and Usurpation is to be drawn into a Conspiracy against Christ and to submit to the head of the most pernicious Schism that did ever rend the Church of Christ and to betray the Liberty of the People of our Lord to a Tyrannical Usurpation 2. Or corrupting and destroying the interests of his Kingdom certainly wherever there is a degeneration from the purity and simplicity of the Gospel the interests of Christs Kingdom are destroyed I fear saith the Apostle 1 Cor. 11.3 lest by any means as the Serpent beguiled Eve through his subtilty so your minds should be corrupted from the simplicity that is in Christ. The ancient pure Apostolick Christianity doth only preserve the Interests of Christs Kingdom in the World there is no way of safety but by keeping there for since Godliness is a mystery and we shall see afterwards the iniquity that is contrary is a mystery also 2 Thess. 2.7 The mystery of iniquity doth already work We need to be exactly careful to keep close to the doctrine worship and Discipline of the first Gospel Church for if these had remained pure Antichrist had never risen Christs Institutions would have preserved his Interests in the World But as these were corrupted the Apostasy prevailed When the Faith of the Gospel was turned into dead opinions and curious questions if not direct errours and the worship of the Gospel was corrupted by giving divine honour
it to the true love of God or an holy and heavenly mind and life And partly also because if a lively Christianity had been kept up Antichrist had never risen in the World And it is the way to keep him ' out still When the Servants slept the Enemy sowed Tares Matth. 13. A sleepy Religion and corruption of manners made way for corruption of doctrine worship and order It was with the Church according to the Spouses complaint I sleep but my heart waketh Cant. 5.2 Some care there was but much drowsiness and deadness in Religion and that produced the great Apostasie Partly too because there is such a complyance between the nature of Antichristianism and the temper of a carnal heart For superstition and profaneness grow both upon the same Root A lothness to displease the flesh the sensual nature of man is such that it is loth to be crossed and that breedeth profaneness For wherefore do men ingulf themselves in all manner of sensualities but because they are loth to deny their natural appetites and desires and row against the stream of flesh and blood but will walk in the way of their own heart and in the sight of their own eyes Eccles. 11.9 Again if nature be to be crossed it is only a little It â—hall only be in some external actions and obâ—ervances and dead rudiments which neveâ— kill our lusts nor promote the divine life And this pleasing superstition shall make up a Religion which is a fit pillow for a carnal heart to sleep upon Popery is the easiest Religiâ—n for the flesh that can be found out for it never biteth nor disturbeth their lusts The duties of it are like the Pharisees fasting which our Lord compareth to old Wine Matth 9.17 Fit for old dried skin Bottles Well take heed of falling away from a lively Godliness no man entreth seriously upon Religion but with some tasting or rejoicing Heb. 6. now as this decayeth we fall off The Heavenly life is obstructed if not choaked and quite lost Now to prevent this observe two things 1. Your coldness in duties 2. Your boldness in sinning 1. Coldness in duties when the will and affections grow more remiss and the worship of God which keepeth up the remembrance of him is either omitted or performed perfunctorily and in a careless and stupid manner Jer. 2.32 My people have forgotten me days without number Job 27.10 Will he always call upon God will he delight himself in the Almighty God chargeth Israel with growing weary of him and it began in not calling upon him Isa. 43.22 Now when you seldom think or speak of God and do not keep up a delightful Communion with him there is a falling away 2. Boldness sinning when men lose their tenderness and strictness and the awe of God is lessened in their hearts and they do not only sin freely in thought but freely in act have not that hatred of sin and watchfulness that formerly but more abandon themselves to a carnal life You are falling off from God a-pace 2 Pet. 2.20 For if after they have escaped the pollutions of the World through the knowledge of the Lord and Saviour Iesus Christ they are again entangled therein and overcome the latter end is worse with them than the beginning At first the heart checked you for sin but you did not kindly come off were not troubled about it hoped God would pardon it and then you are bold to venture again and so by â—egrees are entangled in the sensual and worldly life Now consider the causes of it 1. Want of Faith in God Heb. 3.12 Take heed Brethren lest there be in any of you an evil heart of unbelief in departing from the living God You have not a sound belief of his being and presence 2. Want of love to God Rev. 2.4 5. Nevertheless I have somewhat against thee because thou hast left thy first love Remember therefore from whence thou art fâ—ln and repenâ— and do thy first works or else I will come unto thee quickly and will remove thy Candlestick out of its place except thou repent Your hearts decline from that love you had to him and his ways and then your work is intermitted 3. Want of a due sense of the World to come Heb. 10.39 But we are not of them who draw back to perdition but of them that believe to the saving of the Soul 4. The love of the present World 2 Tim. 4.10 For Demas hath forsaken me having loved this present World The more that is valued the more your hearts are taken off from things to come and the care about them you have too great a liking either to the profits of the World 1 Tim. 6.10 The love of money is the root of all evil which while some have coveted after they have erred from the Faith or else the pleasures of the World 2 Tim. 3.4 Lovers of pleasure more than lovers of God As the inclination of the heart groweth stronger to sensual pleasures your thoughts of God are less serious and pleasing to you Now look to these things left you grow quite weary of God and the holy life which once you had an affection unto 2. From a true Religion to a false which may be done two ways 1. Out of corruption of mind 2. Out of vile affection 1. Out of weakness of mind as those do that were never well grounded in the truth Eph. 4.14 That we henceforth be no more Children tossed to and fro and carried about with every wind of doctrine by the slight of men and cunning craftiness whereby they lie in wait to deceive 2 Pet. 3.16 In which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction Therefore we need to be established but the forsaking of a truth we were bred in usually cometh from some falseness of Heart Some errours are so contrary to the new nature that they discern them by the unction Joh 2.20 But ye have an unction from the holy one and ye know all things 2. Out of vile affection when they forsake the truth for the advantages of a fleshy Worldly life some places to be gotten by it c. and as the Whore of Babylon hath a Golden Cup Riches and Preferments wherewith it inviteth its Proselytes now these are worse than the former for they sell the birthright Heb. 12.16 Lest there be any fornicator or prophane person as Esau who for one morsel of meat sold his birthright Oh! Christians take beed to your selves Apostasy brought Antichrist into the Church Let it not jure postliminio bring him back again into the Land or into your hearts 2. The next step is the man of sin As the first Apostasy of Adam and Eve brought sin into the World so this great Apostasy brought in a deluge of sin into the Church and defiled the Holy Society which Christ had gathered out of the World
In differences between God and Baal Christ and Antichrist few are valiant for the truth Ier. 9.3 And they bend their tongue like their bow for lies but they are not valiant for the truth upon the earth for they proceed from evil to evil and they know not me saith the Lord. Contend earnestly Jude 3. It was needful for me to write unto you and to exhort you that you should earnestly contend for the Faith which was once delivered unto the Saints Again 2. There are many sensualists unclean and carnal Gospellers to these God oweth a Judgment Usually the Gospel is removed and given to a Nation that will bring forth the fruits thereof They that use the truth only or principally for their own turns hate to be reformed God will reckon with them Psal. 50.16 17. But unto the wicked God saith What hast thou to do to declare my Statutes or that thou shouldst take my Covenant into thy mouth seeing thou hatest instruction and castest my words behind thee 2. Vse shews you indeed that you love the Gospel Carentia remedii is a grievous misery or else Christ had not come as a great Blessing Neglectus remedii is a grievous sin to be lazy in a matter of such moment Those that never set their hearts to obey the truth Crassa negligentia dolus est There should be constant purpose endeavour striving and not cease striving till we in some measure prevail rejectio or contemptio remedii if we put away the word of God from us Acts 13.46 Then Paul and Barnabas waxed bold and said it was necessary that the word of God should first have been spoken to you but seeing ye puâ— it from you and judge your selves unworthy of everlasting life loe we turn to the Gentiles God will be gone if not from the Land from thy Soul This is the most hainous iniquity of all Heb. 10.28 29. He that despised Moses his Law died without mercy under two or three witnesses of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified aâ— unholy thing and hath done despight unto the Spirit of grace So Esau's despising his Birthright Heb. 12.15 Lest there be any Fornicator or prophane person as Esau who for one morsel of meat sold his Birthright for ye know how that afterwards when he would have inherited the Blessing he was rejected for he found no place of repentance though he sought it carefully with â—ears SERMON IX 2 Thess. 2.11 12. And for this cause God shall send them strong delusions that they should believe a lie That they all might be damned who believed not the truth but had pleasure in unrighteousness WE have considered the sin of those seduced by Antichrist now the Judgment It is twofold 1. Delusion in this World verse 11. 2. Damnation in the next verse 12. 1. Delusion in this World where take notice of three things 1. The Author of it God shall send it 2. The degree or nature of the punishment strong delusion 3. The issue of it that they should believe a lie 2. Their punishment in the next World That they all might be damned who believed not the truth but had pleasure in unrighteousness where take notice 1. Of the terribleness of it it is no less than everlasting damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Justice and Equity of it They believed not the truth but had pleasure in righteousness 1. I begin with their Judgment in this World For this cause God shall send them strong delusions that they should believe a lie Doct. That by Gods just Judgment there is an infatuation upon the Followers and Abettors of Antichrist that they swallow the grossest errors to their own destruction To clear this I shall speak 1. To the Author 2. The degree or kind of the punishment 3. The effect and issue 1. As to the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here a difficulty ariseth For God is not and cannot be the Author of sin He that is essentially good cannot be the cause of evil And he that is Vltor peccati the avenger of sin cannot be Author peccati the Author of it If he should cause man to sin how will his punishment of it be just I Answ. As it is a sin God hath no hand in it but as it is a punishment of sin God hath to do in it To clear this to you consider 1. He that is the supreme Lord and Governour of his Creatures is also their Judge For Legislation and Judgment belong to the same Authority And therefore God is called sometimes our King and sometimes oâ—r Judge Gen. 18.25 Shall not the Iudge of all the earth do right Rom. 5.6 Is God unâ—ighteous how then shall he judge the World That is his Office and Prerogative 2. Gods way of judging for the present is either external or internal As for instance there are two acts of Judicature Reward and Punishment In rewarding Gods external Government is seen in dispensing outward Blessings to his people as the fruit of their obedience Micah 2.7 Do not my words do good to him that walketh uprightly His promises speak good and as fulfilled do good yield protection maintenance and such a measure of outward prosperity as supporteth and maintaineth them during their service David owned Gods dealing with him in this sort Psal. 119.56 This I had because I kept thy Precepts So as to his internal Government in giving them peace of Conscience and Joy in the Holy Ghost Rom. 14.17 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Pro. 3.17 Her ways are ways of pleasantness and all her paths are peace These are the internal rewards of obedience And so also God often rewardeth grace with grace As Isa. 58.13 14. If thoâ— turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thy own ways nor finding thine own pleasure nor speaking thine own words Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Iacob thy Father for the mouth of the Lord hath spoken it Psal. 31.24 Be of good Courage and he shall strengthen your heart all ye that hope in the Lord. Proficiency in the same grace is a reward of the several acts and exercise of it So in punishing sometimes he useth the way of external Government by the terribâ—e Judgments exercised upon men for the breach of his Law Rom. 1.18 For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness Heb. 2.2 Every transgression and disobedience received a just recompence of reward
we had plenty of Victuals and were well and saw no evil But since we have left off burning incense to the Queen of Heaven we have wanted all things and have been consumed by the Sword and the Famine Such sottish obstinacy is there in men that doat upon their own invented Superstitious and Idolatrous Services Custom Antiquity practice of their Ancestors the Authority and usage of their great ones their Rulers the generality of observance This is their knot of Arguments by which they confirm themselves just as the Papists plead for their Superstitions at this day and to make the Mess more compleat they add the plenty and prosperity they enjoyed what a merry World it was before the new Gospel came in when they had nothing but Mass and Mattins And all the Calamities that have faln out they impute not to their own sins but to the Gospel Now when a people are thus obstinate and measure Religion not by reasons of Conscience but the interests of the Belly it is a sign that they are under the power of delusion and error hath more efficacy with such corrupt minds than the truth 3. The Causes of it shew the efficacy of error 1. The sinning of their learned to keep out all instructions allowing the vulgar only Prayers in a strange tongue and the Scriptures in no tongue and teaching them implicitely to believe as the Church believeth When the Lord permitteth such guides to order the affairs of his Church his great Judgment of occecation and obduration is upon them Jer. 5.31 The Prophets prophesie falsely and the Priests bear rule by their means and my people love to have it so 2. When gain interests and ambition move them thereunto As those Masters in the Acts exclaim against Paul and Silas when they saw their hope of gain was gone Acts 16.19 20 21. These men do exceedingly trouble the City And Demetrius Acts 18.25 Ye know by this craft we have our wealth This is a tender point to touch interest and when once it cometh to this they will proceed in their foâ—ly and defend one falshood with another for the great Idol of the World is gain or love of money 1 Tim. 6.10 For the love of money is the root of all evil which while some coveted after they have erred from the Faith It were an happiness if such kind of Arguments did only prevail with us to embrace a Religion that might convince others that it was Religion it self that we loved That our interest did not keep others from their duty and that we could embrace a Religion for the goodness of it even to our own loss 3. Another cause is pride of themselves and prejudice against others lest they should seem to be in an error and wrong and to learn of a few Novellists shall they teach them No rather they will remain ignorant still Alas it is not easy to strike Saâ—â— and submit to the teaching of those whom they hate Therefore men continue those first prejudices they have imbibed and will rather live and die in their errors than give God glory by a submission to truth Such a proud opinion and conceit have they of their own Learning and Knowledge This cause also conduceth to make the resolution more strong pre-ingagement in a contrary way It is disgraceful to change men think it is taken notice of as a great wonder Acts 6.7 That a great Company of the Priests were obedient to the Faith But such wonder are not wrought every day they of all men are most pertinacious but God can of stones raise up Children to Abraham Now would to God these causes of error were only found in the Antichristian Estate They are every where buâ— these cause strong delusion 3. The issue and effect that they should believe a lie two things must be explained 1. The object 2. The Act. 1. The object a lie that is either 1. false Doctrines 1 Tim. 4.2 Speaking lies in Hypocrisie When palpable errors are taken for truths A man given over by God to delusion will swallow the grossest errors and fâ—ctions and that in matters dangerous and destructive to Salvation False Doctrines are often called a lie in Scripture as opposite to the truth And yet such things are received by those from whose parts the World would expect better things 2. False Miracles in their Legends a man would wonder any should have the face to obtrude such ridiculous stories and scandalous to Religion upon the World 3. False Calumnies against those Instruments whom God employed in the reformation Popery is a Religion supported by lies as that Calvin was a Sodomite and burnt in the shoulder at Noyon for that crime and the Popish Deaâ— and Chapter of that place have published his Vindicate That Luther was an Incarnate Devil begotten by an Incubus I should weary you to rake in this Dunghil but I must close it with the general observation that Antichristians will lie some among them call them pious frauds but they are Diabolical Forgeries 2. The Act is that they are given up to believe a lie This must be applied to their erroneous Doctrines as common to them all To their false Miracles and Calumnies not to the Inventers but to the seduced who swallow these things All that oppose the truth do not go apparently against Conscience but being given up to the efficacy of error they may believe that false Religion wherein they live Let us open the Term believe What is it to believe a thing you may know â—y the opposites Now opposite to Faith there is first doubtfulness when men halt between two opinions 1 Kings 18.21 If the Lord bâ— God follow him but if Baal then follow him This doubtfulness proceedeth from want of bringing the Case to a Tryal and thorow Hearing 2. Conjecture Acts 26.28 Almost perswaded Almost thou perswadest me to be a Christian. 3. Opinion Matth. 13.14 Hath not root in himself but dureth for a while c. 4. Firm perswasion They will censure nothing for if of truth Joh. 6.69 We believe and are sure c. if of error Acts 26.9 I verily thought with my self that I ought to do many things contrary to the name of Iesus of Nazareth 5. Resolved adherence if to the truth that is called receiving the truth in the love of it If to error it is seen in mens obstinacy and zeal suffering in it 1 Kings 18.28 Cutting themselves with Knives and Lances till blood gushed out Suffering for it For a man may give his body to be burned for an error a man may sacrifice a strong body to a stubborn mind 1 Cor. 13.3 Though I give my body to be burned and have not Charity it profiteth nothing And persecuting the contrary Joh. 16.2 They shall put you out of the Synagogues yea the time cometh that whosoever killeth you will think that he doth God service To apply this Marry that live within the Kingdom of Antichrist some are doubtful some almost perswaded soâ—e
when Trouble comes actually upon us many that strengthen others when it cometh upon them faint themselves Job 4.4 5. Thy Words have upholden â—im that is falling and thou hast strengthened the feeble Knees But now it is come upon thee and thou faintest it toucheth theè and thou art troubled Which sheweth that not only the matter of Comfort but the effectual Blessing cometh from God or Comforting of Souls is his Work 3. That God's Comforts are full and strong For he worketh like himself and therefore can and will support his Pâ—ople in the greatest Difficulties It is sometimes represented as full Acts 13.52 The Disciples were filled with Ioy and with the Holy Ghost And I am filled with Comfort and am exceeding joyful in all our Tribulations 2 Cor. 7.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And our Lord Jesus when he took care for our Comfort took care for our full Comfort John 15.11 These things have I spoken that my Ioy may remain in you and your joy might be full Thus we see the joy of Believers is a full Joy that no other Joy needeth to be added to it it is a full Joy to bear us out under all Discouragements For what is wanting to them who have God for their Portion and the promised Glory for their Inheritance and God's Providence engaged for their Protection Safety and Comfort while they are here by the way And it is Strong as well as Full Heb. 6.18 That by two immutable things in which it is impossible for God to lye we might have strong Consolation Other Comforts are weak and of little force they are not Affliction-proof much less are they Death-proof and Judgment-proof they cannot stand before a few serious sober thoughts of the World to come The Comforts of the World cannot stay and revive the Heart for every blast of a Temptation scattereth them Vse 1. To reprove Christians for their overmuch dejection and fainting in Troubles Why are we so much cast down Is there no Balm in Gilead nor Comfort in God Why hath God taken the Name upoâ— him of being the God of all Comfort and put this Office upon his Spirit to be the Comforter Hath he not made sufficient provision in the New Covenant Is there any evil which the promise of Eternal Life cannot countervail Is God backward to give you Comfort Why then did he send Christ write Scriptures appoint a Ministry and Ordinances seek to prepare you for it by the seal and earnest of his Spirit and invite you so earnestly to trust in him to cast all your care upon him and so often forbid your Fear and Sorrow 2. If all Comfort be of God let us go to God for it But then take these three Directions 1. See you be qualified for it Comfort follows Holiness as Heat doth Fire the Spirit is first a Sanctifier and then a Comforter And according to God's Promise is more necessarily a Sanctifier than a Comforter Ephes. 1.13 14. In whom ye also trusted after that ye heard the Word of Truth the Gâ—â—â—el of your Salvation Oâ— whom alone after that ye believed ye were sealed with that holy Spirit of Promise which is the Earnest of our Inheritance until the redemption of the purchased possession unto the praise of his Glory Comfort is our Happiness but we are made Holy before Happy Hereafter we enter into our Master's Joy we have a taste of it in the World But who have this Taste but the sanctified and self-denying Christians The Work of Sanctification is carried on more certainly but his Comforting Work is many times obscure and interrupteâ— Do your Work throughly and faithfullâ— â—nd you may refer your selves to God for â—omfort Vse 2. Expect not a singular way of Comfort besides the Word It was Eliphas's Charge upon Iob Chap. 15.11 Are the Consolations of God small with thee Is there any secret thing with thee The Charge is that he undervalued the common Consolation of God and looked for some secret way peculiar to himself of getting Comfort besides humbling of himself and turning unto God No God hath sufficiently provided for the Comfort of his People and we must not expect singular manifestations of his Love and special Signs and Tokens beyond the common allowance given to the whole Family It is a thousand to one but it is some false Consolation and Dream of Comfort which they affect and cry up beyond or besides the usual Comforts of his Word Vse 3. Do not compare lower Discoveries of God with that great Revelation he hath made of his Mind in the Word for the Comfort of his People for this argueth great unthankfulness and a secret desire to set up Man's Comfort against those which are unquestioâ—â—bly of the Lord. Sure it is that whatever good is in Nature is from God but it is mingled with so many weaknesses that what is of God can scarce be seen in it I speak of those that cry up Heathen Philosophy to â—he disparagement of the Word of God As if it were a better Institution to quiet the Mind and fortify it against all Troubles than Christianity But alas they neither know the true ground of Misery which is Sin nor the true ground of Comfort which is Christ. And that which mere Man offereth can neither come with such Authority and Blessing as what cometh immediately from God This is a Moon-Light that rotteth things before it ripeneth them In short Philosophers were never acquainted with Christ the foundation of Comfort nor the Spirit the efficient cause of Comfort nor the promise of Pardon and Life which is the matter of Comfort nor Faith which is the Light by which we know things that depend upon Divine Revelation and so the proper Instrument of Comfort This I thought good to say because Comfort and Rest for Souls is one of the great Benefits of our Religion Jer. 6.16 Stand in the way and see and ask for the old Paâ—hs where is the good Way and walk therein and ye shall find rest for your Souls Mat. 11.28 29. Come unto me all ye that labour and are heavy â—â—dâ—n and I will give you Rest. Vse 4. Seek it in the use of Means and Ordinances which God hath appointed for the raising of Comfort in us as the Word Prayer and the Lord's Supper In solemn Duties God reneweth the pledges of his Love to us exciteth Grace and by Grace Comfort it must needs be so because then the grounds of Comfort are anew laid in the view of Conscience Graces are in their lively Exercise and God is not wanting to his own Institution Take all these three together and the reverend use of the Lord's Supper must needs increase our Comfort The Ground of Comfort is Reconciliation with God by Christ. Rom. 5.11 We joy in God through our Lord Iesus Christ by wâ—om we have now received the Atonement And here we raise up your Faith and Love Cant. 1.4 The King hath brought me into his Chambers we will be