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
to Saints and Angels and turned into a theatrical Pomp and the Pageantry of empty Ceremonies which eclipse the Majesty and splendour of it and the Discipline of the Church into a temporal domination and all is carried in the World by sides and interests that Christianity looketh like another thing a design Calculated for the present World rather than a serious preparation for the World to come Then certainly there is an Apostasy and a defection from Christ however the corrupt manners of the Church be varnished over with the name of Christianity There is a degeneration questionless and that is Apostasy in a Mystery such as this is though not an open revolt from the Christ. But to make this more evident to you let us consider what the Kingdom of Christ is The Gospel Kingdom is a Kingdom of Light Life and Love Opposite to Light is ignorance and errour to Life a Religion that consists of shews dead rites and empty Ceremonies to Love uncharitableness malice and especially hatred of the power of Godliness now where these prevail eminently there is an opposite Kingdom set up to the Kingdom of Christ certainly a falling off from his Kingdom That is to say where in opposition to Light errour is taught and ignorance is counted the Mother of Devotion and people are restrained from the means of Knowledge as if the height of Christian Faith and Obedience did consist in an implicite believing what the Church believeth and where instead of Life men place their whole Religion on superficial Rites and Ceremonies and some trifling acts of seeming Devotion and exteriour Mortifications and instead of love to God and Souls all things are sacrificed to private Ambition and forcing Consciences with the highest penalties and persecutions to submit to their corruptions There is a manifest subversion of the interest of Christs Kingdom In short Gods witnesses were slain in that City which spiritually is called Sodom and Egypt and our Lord was crucifyed Rev. 11.8 That City which answereth to Sodom for impurity to Egypt for Idolatry and to Ierusalem for persecution of the Saints there may you find the great Apostasy 5. This Apostasy from our Lords Authority and the interests of his Kingdom is some notable and discernable Apostasy and the Head and Patron thereof is Antichrist The defection is not of one or a few or many in divers Churches there have always been back-sliders from the Faith 1 Joh. 2.19 They went out from us but they were not of us and the Spirit of Antichrist wrought in the Apoâ—tles days 1 Joh. 2.18 As you have heard that Antichrist shall come even now there are many Antichrists and again 1 Ioh. 4.3 we are told of the Spirit of Antichrist and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the World Then described to be afterwards Verse 5. a Worldly Spirit They are of the World and speak of the World and the World heareth them Though they profess Christianity Carnal Worldly Hypocrites which never Conquered the fleshly mind and interest have the Spiriâ— of Antichrist These obscure the light and obstruct the life and love of the Gospel They that wholly affect a life of pomp and ease in the Church Now this hath always been in all Ages The false Christians forget their hopes are built upon a Crucified Christ and are to be derived to them from a Glorified Christ in the other World Crucified in this World and Glorified in the next which indeed are the two considerations that keep Christianity pure and lively That all was purchased by a Crucified Christ and all is dispensed by a Glorified Christ and I wish you would oftner think of it But the great Apostasy is eminently found in some external visible Church where these corruptions are generally received and defended For the head of that Church is Antichrist where Doctrine is corrupted and the worship mingled with Idolatry and the Government an Usurpation and bent against the Holy Seed that desire to worship God in Spirit and in Truth there is this manifest revolt from and a Rebellion against God and Christ though they push with the Horns of the Lamb. That the Papists are a corrupt Sect of Christians is beyond dispute to any that will try their Religion by the Scriptures and that they are far more corrupt than the Protestants 〈◊〉 Reformed Churches will also soon appear by the comparison or a view of both Churches But whether they are so corrupt as to become the Seat of Antichrist is the matter under debate Therefore let any one consideâ— where the eminent Apostasy is to be found Who are they that invade Christs Authority by setting up an Universal Head over all Câ—ristians Who are they that establish the Doctrine of Daemons or revive the worship of a middle sort of Powers between God and mortal men 1 Tim. 4.1 who through Hypocrisy â—nvent so many lies to maintain it and when Christians should keep themselves from Idols 1 Ioh. 5.21 yet in defiance of this worship Angels and other Creatures Col. 2.18 Let nâ— man beguile you of your reward in a voluntary humility and worshipping of Angels c. and erect the Images of Saints commanding and compelling men to adore them and pray to them who are they that are not contented with the one only Mediatour 1 Tim. 2.5 For there is one God and one Mediatour between God and men the man Christ Iesus 1 Cor. 8.5 For though there be that are called Gods whether in Heaven or in Earth as there be Gods mâ—ny and Lords many But to us there is but one God the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him but set up other Mediâ—tours of Intercession Who are they that plead for Indulgences and the supererogatory saâ—â—sfactioâ—â— of the Saints as gathered into the Treasure of the Church and so profitable for the remission of sins and condemn them who think the contrary Who are they that keep Beliâ—vers from reading the Scriptures when they are so expresly injoined to do it Joh. 5.39 and Psal. 1.2 But his delight is in the Law of the Lord and in his Law doth he meditate day and night That deny one part of the Lorâ—s Supper to his Disciples notwithstanding his Institution to the contrary 1 Cor. 11.25 26. After the same manner also he took the Cup wheâ— he had supped saying This Cup is the New Testament in my blood This do ye as often as ye drink it in remembrance of me for as oft as ye eat this bread and drink this Cup ye do shew forth the Lords death till he come It were endless to instance in all I shall speak more of it in the following Verses 6. This Apostasy is not only forbidden but foretold as a thing that would certainly come to pass This consideration is necessary for divers reasons 1. Because the Papists
if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitful What is it then I will pray with the spirit and I will pray with the understanding also I will sing with the spirit and I will sing with the understanding also else when thou shalt bless with the spirit how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest for thou verily givest thanks well but the other is not edified For the Seventh Communion in one kind this is against Christs express Institution Matth. 26.26 27. Iesus took bread and blessed it and brake it and gave it to the Disciples and said Take eat this is my Body And he took the Cup and gave thanks and gave it to them saying Drink ye all of it The Apostle supposeth every one that can examine himself 1 Cor. 11.18 But let a man examine himself and so let him eat of that Bread and drink of that Cup. Now for this usurping Synagogue to come as they do with a non obstante to the Statutes of God Who can join with them in these corruptions and usurpations without peril of Salvation Secondly That the way of Popery is damnable because they deprive the people of the means of Salvation contrary to the express Injunctions from God Joh. 5.39 Search the Scriptures for in them ye think ye have eternal life and they are they which testify of me Col. 3.16 Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another in Psalms and Hymns The Saints are commended Acts 17.11 In that they received the word with all readiness of mind and searched the Scriptures daily whether those things were so and 2 Tim. 3.15 That he knew the Scriptures which are able to make wise unto salvation through faith which is in Christ Iesus This is the seed of Life food of Souls rule of Faith and Manners our strength against temptations 1 Joh. 2.14 I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one Now to deprive the Lords people of the Bread of Life and Word of Life what is it but to leave them to perish 3. The great charge is they have pleasure in unrighteousness that is delight in Idolatry and corrupt or false worship which is the greatest unrighteousness man can be guilty of To evidence this let us enquire 1. What is Idolatry 2. Prove how notoriously they are guilty of it 1. What is Idolatry it is a worshipping of a Creature with Divine Worship and whosoever giveth Divine Worship to a Creature committeth Idolatry This Proposition is evident in the Scripture as when the Israelites worshipped the Calf litteral or metaphorical Idolatry they are called Idolaters 1 Cor. 10. 7. Neither be ye Idolaters as were some of them as it is written the people sat down to eat and drink and rose up to play And the covetous that giveth that delight and trust to his wealth which is only due to God is called an Idolater Eph. 5.5 Nor covetous man who is an Idolater and in many other places Secondly Now that the Papists are guilty of this I prove 1. By the several kinds of their Idolatry they have more variety of objects of worship than any Society of men that ever lived in the World 1. Angels are Creatures and that they worship Angels themselves confess They Consecrate Churches unto them offer solemn Prayers unto them and own the adoring them though an Angel forbiddeth this Adoration Rev. 19.10 And he said unto me See thou do it not I am thy fellow Servant c. and St. Paul telleth us that they that worship Angels do not hold the head Col. 1.18 19. So that Angel-worship proveth to be a damnable error Secondly The Adoration of Saints to whom they give religious worship and invoke them as helpers and honour them with fastings watchings and prayers as Suarez acknowledgeth and yet God is express that he will not give his glory to another Isa. 42. 8. they are to be honoured indeed for imitation but not adored for Religion The third object is the Virgin Mary to whom they pray more than they do to God In the Rosary there is this Prayer Beata Maria salva omnes qui te glorificant And we beseech thee to hear us good Lady That Address Monstra te esse Maâ—rem and one divided inter ubera vulnera the Breasts of the Virgin and wounds of Christ as if the milk of the one were as soveraign and as precious as the blood of the other It were endless to rake in this filthy puddle how many Books are there concluded with Laus Deo Virgini Deiparae That sometimes there is a more present relief by commemorating the name of Mary than by calling on the name of the Lord Jesus In their exclamations Iesus Maria How often in their Te Deum We praise thee O Lady Fourthly Adoration of Images This is more foul than all the former because directed to a more gross object This is prophesied of Antichrist that he and his Abettors they shall worship Idols of Silver and Gold and Brass and Wood and Stone Rev. 9.20 Now tell a Papist of this and they say they do not terminate their worship in the Image but in the party whom it representeth the same said the Pagan Non Lapidem sed Iovem in Lapide Iulian the Apostate But God hath forbidden bowing to or before an Image Fifthly The worshipping of the Cross not only by cuppying bowing cringing but Prayers O Crux ave spes unica hoc Passionis Tempore auge piis justitiam reisque dona veniam All hale O Cross our only hope this time of passion augment the Godly's Devotâ—on and forgive the transgression of the guilty Sixthly The Bread in the Sacrament the Papists give it Cultum Latriae that worship which is due to God those Heathens worshipped living Animals but these adorâ— a piece of Bread kneel to it in their Chapâ—els and Oratories yea in the midst of the Streets when it is carried in Procession these are the Idols whom they worship and what hope of Salvation is there in a Religion where the heart is turned so much from God to the Creature 2. That they are more culpable than the Heathens 1. As to their Hypocrisy by distinctions and veil of Piety wherewith they disguise all this For this delight in unrighteousness was called before the deceiveableness of unrighteousness They profess to abhor Idols and yet worship Images and make that a point of Christianity which is directly contrary to the drift of it which is to teach us to worship God in the Spirit 2. As to their helps against it the Pagans were never taught to do better though they sinned against the light of nature in worshipping God by Images yet they had no Scripture no such express prohibitions to
Picture of Iupiter on the Wall committing Adultery Quo pacto se non faceret cum in Templo adorare cogeretur Jovem potius quam Catonem But our God is Pure as appeareth by his Laws which are all Holy Just and Good Psal. 119.140 Surely such holy Precepts could come from none but a Pure and Holy God As also by the Work of his Spirit on his People Ephes. 4.24 And that ye put on the New Man which after God is created in Righteousness and true Holiness And 2 Cor. 3.18 We all with open Face beholding as in a Glass the Gâ—ory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. He puts into us a Nature that is very tender and shie of Sin troubled at it in others 2 Pet. 2.7 8. And delivered just Lot vexed with the filthy Conversation of the Wicked For that Righteous Man dwelling amongst them in seeing and hearing vexed his righteous Soul from day to day with their unlawful Deeds He that made the Eye shall not he see He that put into us a clean Heart is not he Pure and Holy This appeareth also by the dispensations of his Providence Hab. 1.13 Thou art of purer Eyes than to behold Evil and canst not look on Iniquity Wherefore lookest thou upon them that deal treacherously and holdest thy Tongue when the Wicked devoureth the Man that is more Righteous than he Judgments on Sinners so on his own People Prov 11.31 Behold the Righteous shall be recompenced in Earth much more the Wicked and the Sinner As for Instance in David The Child died his Daughter is defloured Ammon slain Absolon is in Rebellion his Wives Ravished himself Banished from his House and Kingdom Eli's Sons slain the Ark taken his Daughter-in-Law died himself brake his Neck But chiefly in the very Foundation of the Gospel the Son of God dieth a Shameful Painful Accursed Death before God wouâ—d relax the Rigour of his Law and set a-foot the Gospel And all that there might be a perfect Demonstration of his Justice and Holiness and displeasure against Sin Rom 8.3 For what the Lâ—w could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful Flesh and for Sin condemned Sin in the Flesh. 2. The very nature of this Calling enforceth this Sanctification or setting Man apart from a common to a sacred use For it is a calling us not only from Misery to Happiness but from Sin to Holiness and the one is indispensibly necessary to the other For none but those who are in an holy Estate can be in a blessed Condition Our calling is sometimes called a Heavenly Calling Heb. 3.1 Sometimes an Holy Calling 2 Tim. 1.9 Therefore the chief subordinate end is Holiness Rom. 1.7 Called to be Saints from the Devil the World and the Flesh to God 3. The grace and favour which is shewed in our Calling obligeth us to be Holy in point of Gratitude For when we consider in what a sinful estate God found us how freely he loved us and that with a discriminating differencing Love when he passed by others worthier than we and to what estate he is ready to advance us to the enjoyment of himself amongst all those that are Sanctified by Faith All these are as so many strong Bonds and Obligations upon us to walk worthy of God who hath called us to his Kingdom and Glory in Iesus Christ 1 Thess. 2.12 Worthy of his Grace in Calling worthy of the Glory to which we are Called that is with the worthiness of Condecency not of Condignity We cannot fully answer this Grace but we must do that which will become it 4. This Calling enableth us to be Holy because it giveth us all things necessary both to holiness of Heart and Life 2 Pet. 1.3 According as his Divine Power hath given unto us all things that pertain unto Life and Godliness through the knowledg of him that hath called us to Glory and Vertue Now this Grace must not lie idle otherwise we receive the Spirit in vain 2. The Ultimate end to obtain the Glory of our Lord Jesus Christ. The same expression is 2 Pet. 5.10 The God of all Grace who hath called us to his Eternal Glory by Christ. Iesus It is his Glory Mark 1. Here is Glory 2. It is the Glory of our Lord Jesus Christ. 1. It is Glory for Body and Soul the Glory is so great we cannot utter it and conceive it Now a little is revealed to us but then it shall be revealed in us 1. The Soul is not annihilated after Death nor doth it sleep till the Resurrection nor is it detained by the way from immediate passing into Glory but assoon as it is loosed from the Body is admitted into God's Presence and gathered unto the Souls of just Men made perfect where it seeeth God and loveth him and enjoyeth what it seeth and loveth For as soon as we are loosed from the Body we are present with the Lord. And therefore tâ—e first benefit we receive in the other World is the Salvation of the Soul 1. Pet. 1.9 Receiving the end of your Faith even the salvation of your Souls It flitteth hence to God 2. The Body hath its glory also in due time For when it is raised up out of the Grave it will be another kind of Body then we now have both for Impassibility Clarity Agility For Impassibility called Incorruption Clarity called Glory Agility called Power Subtilty called a Spiritual Body by the Apostle 1 Cor. 15.42 43. It is sown in Corruption it is raised in Incorruption It is sown in Dishohonour it is raised in Glory It is sown a Natural Body it is raised a Spiritual Body 1. Impassibility doth not only exclude Corruption for so the Bodies of the Damned are preserved for ever but all grievanceâ— and pain Rev. 21.4 There shall not be any more pain 2. For Glory a shining Brightness The Righteous shall shine as the Sun in the Kingdom of the Father Matth. 13.43 Stephen's Face shone in this Life as it were the Face of an Angel Acts 6.15 And Moses his Face shone by Converse with God in the Mount Exod. 34.30 Our Bodies shall be likened unto his glorious Body Phil. 3.21 In the Transfiguration His Face did shine as the Sun and his Rayment did shine as the Light 3. For Vigour Activity and Strength It shall always be in the height and excellency of it God preserved Moses his natural Vigour for a long time Deut. 34.7 but glorified Bodies shall for ever remain in an eternal spring of Youth 4. Subtilty as Spiritual Body Here we live an animal Life after the manner of Sensitive Creatures maintained by Meat Drink Sleep But hereafter the Body shall live after the manner of Spirits having no need or use of these things There we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels of God Matth. 22.30 and 1 Cor. 6.19 Our Bodies
are the Temple of the Holy Ghost Well then this is the Glory put upon us 2. Why is it called the Glory of our Lord Jesus Christ 1. It is purchased by Christ we were Redeemed or bought by the prâ—ce of his Blood that we might attain to his Glory Ephes. 1.14 In whom we have Redemption through his Blood even the forgiveness of Sins according to the riches of his Grace 2. It is promised by Christ. John 10.28 I give unto them Eternal Life and they shall never perish All that obey this Call have Eternal Life already begun nay compleated 1 John 2.25 And this is the Promise that he hath promised us even Eternal Life 3. It is Prayed for by Christ which is a Copy of his Intercession John 17.14 Father I will that they also whom thâ—u hast given me be with me where I am that they may behold my Glory which thou hast given me 4. It is actually bestowed by Christ on his Followers and called People He receiveth our departing Souls as soon as they fleet out of the Body Acts. 7.59 Lord Iesus receive my Spirit They are with him Pâ—il 1.23 and 2 Cor. 5.8 when absent from the Body they are present with the Lord which is a mighty comfort to us At the last day he will solemnly introduce us into Heaven Joh. 14.3 I will come again and receive â—ou to my self that where I am there ye may be also The great Shepherd of the Sheep will lead the Flock into their everlasting fold 5. We have not only Glory by Christ but with Christ we shall have the same Glory Christ now hath but in our measure The same Glory in kind whereunto Christ's humanity is advanced referring to him only his priviledg in the degree So Rom. 8.17 And if Children then Heirs Heirs of God and joint-Heirs with Christ if so be that we suffer with him that we may be also glorified together Rev. 3.21 To him that overcometh will I grant to sit with me in my Trone even as I also overcame and am set down with my Father in his Throne We share with him in his own Blessedness so far as we are capable 2. That all those who are elected and chosen by God are thus called Election and Vocation have a great respect one to another and though we cannot say that none are called that are not elected for the Lord calleth others not only by the voice of Nature but the Gospel Matth. 22.14 Many are called but few are chosen Yet we may say that none are chosen but they are in time called so that Vocation is as it were actual Election they are often put one for another as Joh. 15.19 I have chosen you out of the World therefore the World hateth you That is called them or pursued his choice So 1 Cor. 1.26 Ye see your Calling Brethren that not many wise Men after the Flesh not many noble not many mighty are called for God hath chosen the foolish things of the World to confound the wise and God hath chosen the weak things of the World to confâ—und the things which are mighty vers 27. as if choosing calling were all one So Rom. 11.28 29 As concerning the Gospel they are Enemies for your sake but as touching the Election they are beloved for the Fathers sake for the gifts and calling of God are without Repentance So that Calling is an infallible consequent of Election And Rom. 8.30 Whom he did Predestinate them he also Called Reason sheweth it 1. Effectual Calling is that powerful operation of God wherein he beginneth to execute the purposes of his Grace Rom. 8.28 And we know that all things work together for good to them that love God to them who are the Called according to his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first discovery of it to the Creature 〈◊〉 by drawing us to himself 2. This act proceedeth immediately from his Choice as anteceding all that we can do all worthiness of ours or supposed worthiness 2. Tim. 1.9 Who hath saved us and called us with an holy Câ—lling not according to our Works but according to his own Purpose and Grace which was given us in Christ Iesus before the World began Nothing induced God to do it on our part for what good thing could we do before wâ— were made good by calling 3. The effect doth infallibly follow John 6.37 All that the Father hath given me shall come to me and him that cometh to me I will in no wise cast out In due time they are Called and are obedient to the Call Rom. 8.28 Vses 1. If it be so then here is Advice to all 1. Let us apply our selves to the Means with reverence and seriousness because God's Power is shewn in them in converting Souls to himself Psal. 65.4 Blessed is the Man whom thou choosest and causest to draw nigh unto thee that he may dwell in thy Courts It is a good thing to be in Graces way The Means have a ministerial efficacy Acts. 14.1 They so spake that a great multitude of the Jews and Greeks believed With such clearness and force so far God is with the Minister A Dart flung by a skilful Hand will pierce deeper than by its own weight But yet if you can but tarry the Hand of the Lord may be with you also you do not know the seasons of the Lord's Grace all are not called at the first hour some lie long at the Pool but yet wait still Ere ever you are aware the Holy Ghost may fall upon you and open your Hearts that Heavenly Doctrine may have its effect upon you 2. Let us mind not only Privileges but Duties We have great Priviledges we are called to enjoy sweet fellowship with Christ here 1 Cor. 1.9 Faithful is he who hath called you to the Communion of Christ Iesus our Lord and to a glorious Estate hereafter But we are also called to the Sanctification of the Spirit and the belief of the Truth and we cannot obtain the one without â—he other Do not so mind Comfort as to slight Holiness and divide one part of your Calling from the other Comfort is consequent to Holiness and followeth it as heat doth Fire The Spirit is more necessarily a Sancâ—â—fier than a Comforter For our duty and obedience to God is a greater thing than our own Peace Holiness is the Image of God upon the Soul and the blessed perfection wherein we were created Gen. 1.27 So God â—reated Man in his own Image And when it was lost by Sin Christ came and payed our Ransom that he might renew us by his Spirit Tit. 3.5 According to his Merâ—y he saved us by the washing of Regeneration and renewing of the Holy Ghost Yea much of our everlasting Blessedness lieth in it For Heaven is to be looked upon not only as a state of compleat Felicity but exact Holiness 1 John 3.2 We know that when he dâ—th appear we shâ—ll be like him for we shall see him as
XVIII SERMONS ON THE Second Chapter of the 2d Epistle TO THE THESSALONIANS CONTAINING The Description Rise Growth and Fall OF ANTICHRIST With divers Cautions and Arguments to establish Christians against the Apostacy of the Church of ROME Very necessary for these Times By that late Reverend and Learned Divine THOMAS MANTON D. D. LONDON Printed by I. D. for I. Robinson at the Golden Lion in St. Paul's Church-Yard and B. Aylmer at the Three Pigeons in Cornhil over against the Royal-Exchange 1679. Reader Doctor Thomas Manton was not so unknown to London nor is he so much forgotten as that his Name or Writings should need any of my Commendations But Booksellers expecting such an office I have gâ—eat reason to be willing to serve thee in serving the Memorial of such a Friend What he was I need not tell even strangers after the Character truly given of him by his Friend and mine in his Funeral Sermon How sound in Iudgment against extreams in the Controversies of these Times a great Lamenter of the scandalouâ— and dividing Mistakes of some Self-conceiteâ— Men How earnestly desirous of the heâ—ling of our present Breaches and not unacquainted wiâ—h the proper Means and Terms of which the Author of his Funeral Sermon and I had more than ordinary experience How hard and successful a Student he was and how frequent aâ—d laborious a Preacher and how highly anâ— deservedly esteemed All this and more is commonly here known The small distaste that some few had of him I took for part of his Honour who would not win Reputation with any by flattering them in their mistakes or unwarrantable ways He used not to serve God with that which cost him nothing nor was of their mind who cannot expect or extol God's Grace without denying those endeavours of Man to which his necessary Grace exciteth them He knew that without Christ we could do nothing and yet that by Christ's strengthening us we can do all things which God hath made necessary to be done by us He was not of their mind that thought it Derogatory to the Honour of Christ to praise his Works in the Souls or Lives of any of his Servants and that it is the honour of his Grace that his justified Ones are Graceless and that their Iudg should dishonour his own Righteousness if he make his Disciples more Righteous personally than Scribes and Pharisees and will say to them Well done good and faithful Servant Thou hast been faithful over a few things enter thou into the joy of thy Lord. He knew how to regard the Righteousness and Intercession of Christ with pardon of Sin and Divine Acceptance instead of Legal personal Perfection without denying either the necessity or assigned office of our Faith Repentance or Evangelical Sincerity in obeying Him that redeemed and justifieth us He knew the difference between a Man's being justified from the charge of being liable to Damnation as a Christless impenitent unbeliever and ungodly and being liable to Damnation for meer Sin as Sin against the Law of Innocency which required of us no less than Personal Perfect Perpetual Obedience He greatly lamented the wrong which the Truth and Church underwent from those that neither knew such differences nor had humility enough to suspect their judgments nor to forbear reviling those that had not as confused and unsound apprehensions and expressions as themselves But he hath finished his Course and is gone before us and hath left here a dark self-distracting World and a Church of such as Christ will perfect but alas yet lamentably imperfect as their Errours Divisions Contentions and Scandals have these thirteen hundred Years too publickly declared Children of the Light we are while the World is in darkness but alas yet how dim and clouded with thousands it does not so much as convince them of their Ignorance nor maketh them humbly suspicious of an Erring Iudgment So that through the copulation of Pride and Ignorance few cry out so loud of Errour as the Erroneous or of Heresie as the Heretical or of Schism as the Schismatical And false conceptions are so common among Men that I think with almost all Mankind the number of false Apprehensions in comparison of the true ones is far greater than unhumbled Understandings will easily believe and yet while Mankind doth swarm with Errour those that least know their own cry down even the toleration of that which alas we cannot Cure And if a multitude of Errours must not be tolerated I know not the Person that must be tolerated And who then be they that shall be the avengers of other Mens mistakes Christ knew that none are so forward to reproach and so backward to bear with the Motes in Men's Eyes as they that have Beams in their own Among such what sort of Men on Earth hath more cried down Errour Heresie and Schism than the Papal Tribe Away with them Exterminate them Burn them hath long bin their cry their Laws and Practice little thinking how they are polluted with Errour Heresie and Schism themselves The revived attempts of this consuming Fiery Spirit hath made those that dispose of Doctor Manton's Papers takâ— these against Popery as now most seasonable And their plainness suited to common Capacities may make them to many more useful than more Argumentative Disputations They that would have such may see Errours that are unanswerable I should say unrefutable for I find that Men and Women too can answer any thing I confess my self not throughly studied in these Prophetical parts of the Scriptures and therefore none of the fittest to commend such Wâ—itings any further than they commend themselves But I am hasting after this my dear departed Brother to the World of Light where all Divine Mysteries are unvâ—iled and Life and Light and Love are perfected for which even at the Door I am though weak a Believing and desiring Expectant Rich. Baxter Iuly 8. 1679. An ADVERTISMENT To prevent false Copies that may be published in Dr. Manton's Name These are to give Notice that nothing is to be received as Genuine but what shall be Attested under the Hands of Dr. Bates or Mr. Baxter SERMON I. 2 Thess. 2.1 2. Now we beseech you Brethren by the coming of our Lord Iesus Christ and our gathering together unto him That you be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us that the day of Christ is at hand THE former Chapter was spent in a Consolation against troubles this in a caution against Error or to rectify their Judgments concerning the time of Christs second coming In these two first Verses we have the manner of proposal V. 1. the matter proposed V. 2. 1. The manner of proposal is very pathetical by way of Adjuration or Obtestation 2. The matter an Error had crept in among the Thessalonians concerning the speedy and immediate coming of Christ to Judgment while they were yet alive which error the Devil set on
foot to subvert their Faith and expose the whole Christian Doctrine to contempt First The manner of obtestation falleth first under our consideration in which two things are mentioned 1. The coming of Christ. 2. Their gathering together unto him Obtestations are by those things which have great reverence and respect with us as most likely to prevail Now these two things are mentioned 1. As weighty 2 Tim. 4.1 I charge thee before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearance and his Kingdom 2. This was the Article mistaken and perverted as to one circumstance the Time but the thing is taken for granted as an unquestionable truth and the support of all their hopes 2 Thess. 1.10 When he shall come to be glorified in his Saints and admired in all them that believe 3. This was a famous Christian Doctrine with which the Apostles usually began in planting Religion in any place 1 Thess. 5.1 2 3. But of the times and the seasons ye have no reason that I write unto you for ye your selves know perfectly that the day of the Lord so cometh as a thief in the night c. 4. It was of precious account with them 2 Tim. 4.8 Henceforth is laid up for me a Crown of Righteousness which the Lord the righteous Iudge shall give me at that day and not to me only but unto them also that love his appearing So that the obtestation implyeth both the certainty of their belief and also their dear account of this Article of Faith and therefore the sense is As you do assuredly expect him and love and look and long for this day that it may go well with you and Christ appear to your glory so be not troubled 1. Doct. That the coming of Christ to the judgment is a truth well known firmly believed and earnestly desired by all true Christians 2. Doct. That when Christ shall come all the Saints shall be gathered together unto him 1. Doct. That the coming of Christ to the judgment is a truth well known firmly believed and earnestly desired by all the Saints 1. That it is well known the Apostle produceth the testimony of Enoch Jude 14. Behold the Lord cometh with ten thousand of his Saints David often mentioneth it as a thing delighted in by Believers therefore in a Poetical or rather Prophetical strain he calleth upon the Heavens Earâ—h Sea and Fields to rejoice before the Lord for he cometh for hâ— cometh to judge the Earth he shall judge the World with Righteousness and the people with his truth Psal. 96.13 and again Psal. 98.10 He calleth upon the Creatures to rejoice before the Lord for he cometh to judge the Earth with Righteousness shall he judge the World and the people with Equity passages whiâ—h relate not only to the Kingdom of the Messiah as it is exercised now in the World but also to his final act of judging till which time they are not fully verifyed Solomon bindeth â—he whole duty of man upon him by his consideration Eccles. 12.13 14. Let us hear the conclusion of the whole matter Fear God and keep his Commandements for this is the whole duty of man for God shall bring every work into Iudgment with every secret thing whether it be good or whether it be evil And the Apostles when they went abroad to Proselyte the World usually began with this point 2. That this is firmly believed by all true Christians This must needs be so because it is the grand inducement to all Piety and Godliness and none ever disbelieved it but those the interest of whose Lusts ingaged them to question it 2 Pet. 3.3 4 5. Knowing this first that there shall come in the last days scoffers walking after their own lusts and saying Where is the promise of his coming For since the Fathers fell asleep all things continue as they were from the beginning of the Creation For this they willingly are ignorant of c. willingly ignorant their interest puts them upon it rather than their Conscience because this Doctrine filleth them with unquiet thoughts that they cannot so securely follow their sinful practices till they blot out the fear of it or banish the thoughts of it out of their hearts but all that obey the teachings of grace take it for objective or subjective grace they firmly believe it Tit. 2.11 12 13. For the grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodlâ—ness and worldly lusts we should live soberly righteously and godly in this present World looking for that blessed hope and the glorious appearance of the great God and our Saviour Iesus Christ. The sound belief of it is not so much encountred with the doubts of the mind as the inclinations of their perverse hearts Now the seeming reasons of partial men are not to be heard especially as delivered in a scoffing malicious way and on the other side Godliness and Mortification standeth upon such evident reason as mans unquestionable duty that it needeth not to be maintained by a lie and manifest falshood Certainly they that deny it do not so much reason against this Article of our Christian Faith as scoff at it and it is to be imputed to the malignity of their tempers rather than the acuteness or sharpness of their reason that they do not believe it Many things which they urge are a manifest token of the contrary As the calamities of the good 2 Thess. 1.4 5. So that we glory in you for your Faith and Patience in all your Persecutions and tribulations that you endure which is a manifest token of the righteous Iudgment of God The perversion of Justice Eccles. 3.16 17. And moreover I saw under the Sun the place of Iudgment that wickedness was there and the place of righteousness that iniquity was there I said in my heart God shall judge the righteous and the wicked for there is a time there for every purpose and for every work Things must be reviewed and judged over again A State Engine to serve Order and Government doth the benefit of mankind need a lie to promote it Doth carnal interest govern the World or Vertue If meer carnal Interest what a confusion would there be of all things Then men might commit all Villany take away mens lives and goods when it is their interest or they could do it safely and secretly without infringement of their interest Servants poison their Masters if they could do it without discovery and there were no sin in it men prey upon others if it be in the power of their hands and catch he that catch can without impunity would be the truest Wisdom Clear it is Vertue cannot be supported without the thoâ—ghts of a World to come and it is unreasonable to imagine that God would make a World which cannot be governed without falshood and deceit 3. That it is earnestly desired by all true Christians that is of chief respect
here for the Apostle conjureth them by all that is dear and sacred in their most holy Faith and upon this I will mainly spend the first part of this Discourse I shall prove it by these two choice pieces of Scripture which describe the Communion of the Church with Christ or the dispensations of Christ to the Church the one concerneth Gods internal the other his external Government the Canticles and Revelations The Book of Canticles is ended with this desire vote and wish Cant. 8.14 Make haste my beloved and be like a young Hart or Roe upon the Mountains of Spices the Brides last and great suit to the Bridegroom is make haste as to his coming in Glory to judge the World not that Christ is slack but the Churches affections are strong they that go a Whoring after the World neither desire his coming nor love his appearing but the Spouse would have all things hastened that he might return he cannot come soon enough to set the World to rights and compleat their Happiness it is that only that will perfect their Consolation and therefore would have the blessed and longed for meeting hastened In the other Book of the Revelations see how it is closed Rev. 22.20 Christ saith Surely I come quickly and the Church like a quick Echo saith Even so Come Lord Iesus come quickly it taketh the word out of Christs Mouth and presently improveth the Promise into a Prayer and so Christs Voice and the Churches Voice are Unisons the Acclamation of the Saints answereth to his Proclamation Christ saith I come as desiring to meet with us the Church answereth even so come as desiring his Fellowship and Company when once Faith apprehendeth the glorious coming of our Lord Jesus to Judgment Love presently desireth it as the most comfortable thing which we can ask of him that is the farewel suit of the Church to Christ if he will grant this all complaints and sorrow and sighing will be no more Now I shall give you Reasons why this is desired by all true Christians 1. In respect of him who is to come His Person that we may see him who is our great Lord and Saviour all that believed any thing of Christ desired to see him those that lived before his coming in the flesh Joâ—n 8.56 Your Father Abraham rejoiced to see my day and he saw it and was glad and the same affection possesseth us that live after his coming in the flesh we know him by hear-say we have heard much of him he wooeth us by a Proxy as Eliezer Abrahams Servant did Rebekah Now Christians would fain see him of whom they have heard and whom they loved and in whom they have believed 1 Pet. 1.8 Whom having not seen ye love and in whom though now you see him not yet believing ye rejoice with joy â—nspeakable and full of glory they do not see Christ but they have a taste of his goodness 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious They have felt his comforts and live by his Life all that is wanting is but ocular Vision that they may see him Face to Face therefore they long for his coming 2. The Excellency of Christ their head shall then be fully revealed therefore it is comfortable to his Saints to think of his second comeing it is called the Revelation of Christ 1 Pet. 1.13 Christ is now under a Vail retired within the Curtain of the Heavens the wicked often ask where is now your God and our own unbelieving hearts are apt to question the glory of his Person and the truth of his Promises when his most faithful Servants are under disgrace Christ is a glorious King but little of his Glory is seen in the World therefore they desire that he may appear in Glory and Royalty we pray that his Kingdom may come 2. The persons desiring there is somewhat in them to move them to it 1. The Spirit of Christ Rev. 22.17 The Spirit in the Bride saith come the Holy Ghost breadeth this desire in the Church nature saith it is good to be here but this is a disposition above nature the Flesh saith Depart but the Spirit saith Come the great work of the Spirit is to bring us and Christ together he cometh from the Father and the Son to bring us to the Father by the Son his business is to marry us to Christ the promise being past the Spouse longeth to see her beloved It is the Spirit kindleth a desire in us of his second coming when the Marriage that is now contracted shall be consummated when the Queen shall be brought unto the King in rayment of Needle-work and shall enter into the Palace with him there to abide for ever Well then though guilty Sinners would have Christ stay away still and if it might go by Voices the Carnal World would never give their Voice this way Even so come Lord Iesus come quickly no they are of the Devils mind Why art thou come to torment us before the time Mat. 8.29 Thieves and Malefactors if they might have the liberty to choose they would never look nor long for the day of Assizes but the Spirit in the Bride is another thing it giveth us other inclinations the sooner Christ cometh the better they can never be soon enough taken up to him nor he come to them 2. There are Graces planted in us Faith Hope and Love to move us earnestâ—y to desire his coming 1. Faith believeth Christ will be as good as his word I will come again if it were not so I would have told you John 14.2 And if Christ saith in a way of Promise I come the Church saith Amen in a way of Faith even so Comâ— If Christ had gone away in discontent and with a threat in his mouth Ye shall never see my face more we should altogether despair of seeing him again but he parted in Love and left a Promise with us which upholdeth the Hearts of Believers during his absence Would Christ deceive us and flatter us into a Fools Paradise What need that He can strike us dead in an instant if we do not please him and we have hitherto found him true in all things and will he fail us at last 2. Hope which is Faiths Handmaid it looketh for that which we do believe it is the immediate effect of the new Creature 1 Pet. 1.3 Begotten to a lively hope as soon as Grace is infused it discovereth it self by its tendency to its end and rest it came from Heaven and carrieth the Soul thither 3. Love is an affection of Union it desireth to be with the party loved Phil. 1.23 I desire to depart and to be with Christ therefore its Voice is Come Come he hath Communion with us in our Houses of Clay therefore we desire presence with him in his Palace of Glory his Voice now is very sweet when he saith Come unto me ye that are weary and heavy laden but much more will
it be so when he saith Come ye blessed of my Father inherit a Kingdom prepared for you before the foundations of the World were laid Reconciliation with God is comfortable but what will fruition be 3. Look upon a Christians Priviledges Believers then find the fruit of their interest in him and have their reward adjudged to them Rev. 22.12 Behold I come quickly and my reward is with me Christ doth not come empty handed it is but maintenance we have from him now but then Wages earnest now but then the full sum It is our Pay-day yea rather it is our Crowning day 2 Tim. 4.8 Henceforth is laid up for me a Crown of Righteousness which God the righteous Iudge will give me in that day 1 Pet. 5.4 When the chief Shepherd shall appear ye shall receive a Crown of glory which fadeth not away those that have been faithful and diligent in their duty shall not need to seek another Pay-Master thaâ— which Christ giveth us in hand is worth all the pains that we lay out in his Service Grace and inward Peace but then we shall have Glory and Honour he will honour us in the sight of those that have opposed contradicted and despised us Our comfort is hidden but our Glory is sensible and visible and publick before all the World Objection But how can true Christians earnestly desire it when so many tremble at the thought of it for want of assurance of Gods Love Ans. We suppose a Christian in a right frame and one that doth prepare for his coming But 1. The meanest Saint hath some inclination this way it was one of the points of the Apostolical Catechism Heb. 6.2 The Doctrine of Resurrection from the dead and of eternal Iudgment and the Apostolical Catechism was for the initiating or enâ—ring of Christians into the Faith and Profession of the Gospel when they laid the foundation this was one truth which was never omitted the coming of Christ to Judgment now Faith is a believing not with the mind only but the heart they were to be affected with what they did believe Sapida scientia was the qualification and not with trembling only for that would deter them from Christianity but with rejoicing of hope which did invite them to the practice of it Heb. 3.6 Whose house are we if we hold fast the confidence and rejoicing of hope firm unto the end and indeed what other affection can become the thought of Christs rewards which he will bring with him 2. Sometimes there may be a drowsiness and indisposition in the Children of God when their Lamps are not kept burning Luke 12. 37. Blessed are those Servants whom when the Lord cometh he shall find watching but the wise Virgins slumbered as well as the foolish and so for a Season they may be unprepared for his coming by carelessness or remission of their watchfulness and neglect of preparation yet the Spirit and inclination this way beginneth with the new birth A Wife desireth her Husbands coming home after a long Journey but it may be all things are not ready and in so good order Sometimes all good Christians desire the coming of Christ but sometimes they are not so exact and accurate in their walkings and therefore their affections are not so lively security breedeth deadness and God is fain to rouze us up by sharp afflictions 3. The Church doth really and heartily desire Christs coming though they tremble at some circumstances of his coming there is a degree of bondage that hindereth much of our confidence and boldness 1 John 2.17 18. Herein is our love made perfect thâ—t we may have boldness in the day of Iudgmenâ— because as he is so are we in this World There is no fear in love but perfect love casteth out fear because fear hath torment he hath feareth is not made perfect in love while we are imperfect there may be some fears how it shall go with us in the Judgment The day of Judgment may be considered in esse rei or in esse cogniâ—o the success of the day it self that we may stand before Christ in the Judgment or in our apprehension of it that we may think of it with boldness confidence and desire all sincere persons shall speed well in the Judgment but while we are thus weak and imperfect we have little confidence of our sincerity Certainly the more holy we are the more we are emboldened against Judgment to come therefore we must every day get a Conscience soundly established against the fears of Hell and Damnation 4. To be of such a temper as not at all to value and prize and delight in it quencheth all sense of Godliness and Religion surely they are not touched with any fear of God who wish it would never come who would be glad in their heart to hear such news they have the Spirit of the Devil in them who count his coming their burden and torment they cannot say the Lords Prayer without a fear to be heard and pray thy Kingdom come when they desire it may never be the thoughts of it casts a damp on their carnal rejoicing and he that is afraid left his Prayers prove true can never pray heartily no not with a moral sincerity Vse To press us to keep up a firm belief and an earnest desire of Christs coming this will make you Heavenly minded Phil. 3.20 21. For our Conversation is in Heaven where we look for the Saviour the Lord Iesus Christ. It will ingage you to Fidelity in your duty for every one of us must give an account of himself to God John 2.28 And now little Children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming To watchfulness as well as faithfulness Luke 21.36 Watch ye therefore and pray always that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of man Yea to diligence that you may clear up your title and interest Heb. 9.28 And to them that look for him shall he appear the second time without sin unto Salvation 2 Pet. 3.12 Wherefore beloved seeing that ye look for these things be diligent that ye may be found of him in peace without spot and blameless Oh therefore let this be a precious truth to you which you would not forgo for all the World if others tremble at the mention of it still carry it so that it may be your comfort and solace In short believe it strongly think of it frequently prepare for it diligently improve it fruitfully to all holy Conversation and Godliness yea to get Oyl not into your Lamps only but Vessels Grace in your hearts as well as profess your selves to be Christians II. Doct. That when Christ shall come all the Saints shall be gathered together unto him For evidencing this let me clear to you that at the day of Judgment there shall be 1. A Congregation 2. A Segregation
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
mans mouth have not I the Lord. The latter cannot be said because that is contrary to his goodness Psal. 25.8 Good and upright is the Lord therefore will he teach Sinners the way It is not to be imagined that the great and universal King should give a Law to Mankind and speak so darkly that we should have no sure direction from thence nor be able to know his mind in any of the Duties God hath required of us or expose us to great difficulties and hardships in the World And if he had not plainly expressed his will to us man would never leave writing and distinguishing himself out of his duty surely he that will venture his All for Christs sake had need of a clear warrant to bear him out for none will hazard all that is near and dear to him but for weighty Reasons 5. Besides the Illumination of the Holy Spirit doth accompany this word and make it effectual to us to shew us God as revealed in Christ 2 Cor. 4.6 God who commanded the light to shine out of darkness hath sâ—ined into our hearts to give us the light of the knowledge of the glory of God in the face of Iesus Christ and for Heaven Eph. 1.17 18. Praying that the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledge of him the eyes of your understanding being inlightened that ye may know what is the hope of his calling and what the riches of the glory of his Inheritance in the Saints He sanctifieth and healeth our Souls and prepareth us for the entertainment of the Truth that as natural things are naturally discerned so spiritual things are spiritually discerned 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 6. There are promises of direction made to humble and sincere minds Psal. 25.9 The meek shall he guide in Iudgment the meek shall he teach his way to the industrious Prov. 2. 4 5. If thou seekest her as silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord and find the knowledge of God to the godly and well-disposed John 7.17 If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self so to them that pray much James 1.5 If any man lack wisdom let him ask it of God that giveth to all men liberally and upbraideth not and it shall be given him They that thus sincerely endeavour to know the will of God will come to a sound establish'd Judgment in the Truth II. A Christian that is thus established is fortified against Spirit Word or Writing or all Suggestion that may perplex his mind 1. Against pretended Revelations called here spirit 1. Because having his mind thus setled he may boldly defy all Revelations pretended to the contrary Gal. 1.8 Though we or an Angel from Heaven preach any other Gospel than we have preached let him be accursed Any Doctrine if divers or different from or besides the written word much more contrary to it a Christian may reject it and account it Cursed Doctrine Therefore neither Church nor Angel nor Spirit is to be heard against it 2. Because a Christian is upon better terms having the written word than if God dealt with him by way of Revelations 2 Pet. 1.19 We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure word of Prophecy comparing it with the voice from Heaven of which he spake before not as if there could be any uncertainty in the Lords Voice speaking from Heaven but because a transient Voice is more easily mistaken or forgotten than an authentick standing Record as Samuel thought Eli called him when it was the Lord it is quoad nos though God gave evidence of the Truth of such Revelations as he made yet we have more accommodate means Our Lord intimateth such a thing Luke 16.31 If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead This is the surest ground for Faith to rest upon of any that ever hath been or can be given to Sinners subject to forgetfulness jealousies and mistakes 3. Because it is not rational to expect new Revelation now the Canon and Rule of Faith is closed up Heb. 2.1 2. Therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip c. Mat. 28.20 Teaching them to observe all things whatsoever I have commanded you John 17.20 Neither pray I for these alone but for them which shall believe on me through their word 4. Because if any such be pretended it must be tryed by the word Is. 8.20 To the Law and to the Testimony if they speak not according to this word it is because they have no light in them So 1 John 4.1 Beloved believe not every Spirit but try the Spirits whether they are of God because many false Prophets are gone abroad into the World 5. Because they that despise ordinary means and pretend to Vision Revelation or Inspiration are usually such as are given up by God to a vertiginous Spirit and cast into the Dungeon of error for the punishment of other sins Mic. 2.11 If a man walking in the Spirit of falshood do lie he shall be the Prophet of this people God will permit those that are both deceivers and deceived themselves to come amongst them for a Plague to them Sleidan giveth sad instances of some given up to this phantastical frenzy that killed their own relations on pretence of inspiration and of others that murdered 50000. in one day 2. By word or unwritten Tradition this also should not shake the mind of a setled Christian for this hath no constat no evidence of its certainty and would lay us open to the deceits of men blinded by their own Interest and Passions and if such tradition could be produced as hath unquestionable Authority it must be tryed by the Scripture which is every where commended as the publick Standard and true measure and rule both of Faith and Manners 3. Not by Epistle as from us 1. Supposititious writings which the Church in all Ages hath exploded and received only those which are unquestionably theirs whose names they bear 2. False Expositions these are confuted by inspection of the Context scope of the Writer comparing of obscure places with plain and clear Thus you see what certainty God hath provided for us guide us in the way to Eternal Life SERMON III. 2 Thess. 2.3 Let no man deceive you by any means for that day shall not come except there come a falling away first And that man of sin be revealed the Son of perdition IN these words we have these two things 1. A Caution against the errour set a-foot at that
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
Idolatry is often called Adultery or Fornication spiritual uncleanness disposeth to bodily and bodily to spiritual Usually a corrupt state of Religion and corrupt manners go together otherwise the dance and the fiddle would not suit The World cannot lie quiet in a course of sin if there be not some Libertine Atheâ—stical Doctrine and carnal worship to counâ—enance it Rev. 11.10 And they that dwell upon the earth shall rejoice over them and make merry and shall send gifts one to another because these two Prophets tormented them that dwelt on the Earth 3. The man of sin is also the Son of Perdition 1. Actively False Religions strangely efferate the mind Jude 11. These go in the way of Cain and Hosea 5.2 Revolters are profound to make slaughters men think no cruelty nor dishonesty unlawful which serveth to promote the interests of their Sect and lose all Charity to those that are not of their way 2. Passively shall be destroyed Sometimes grievious Judgments come in this World for the corruptions of Religion but in the World to come dreadful is the end of Apostates 2 Pet. 2.20 21. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ they are again inâ—angled therein and overcome The latter end is worse with them than the beginning for it had better for them not to have known the way of righteousness than after they had known it to turn from the Holy Commandement delivered unto them SERMON IV. 2 Thess. 2.4 Who opposeth and exalteth himself above all that is called God or is worshipped So that he as God sitteth in the Temple of God shewing himself that he is God IN this matter of Antichrist we have made this progress First that he arose upon and by a falling away from the ancient pure state of Christianity Secondly That the Holy Ghost points him out by his names and Titles which are two the man of Sin wherein he is resembled to Antiochus and the Son of Perdition wherein he is resembled to Iudas As Antiochus he is one that by force and power should change the Laws and Ordinances and compel men to his abominations As Iudas he should betray Christ by a Kiss for Worldly gain and be one that is in pretence an Apostle but indeed a real Adversary to Christ. Now after the Apostle had pointed at him by his names and Titles he describeth him by his practices wherein his names and titles are verified for here he proveth that he should be as Antiochus by his exalting himself above all that is called God which is said of Antiochus Dan. 11.36 And the King shall do according to his will and he shall exalt and magnify himself above every God and shall speak marvellous things against the God of gods And as Iudas one sitting in the Temple of God that is he sitteth there as exercising a publick Ecclesiastical Office yea challenging the highest Seat in it He sitteth there Potestate Regiminis by the power of his Government he doth Chathedratica potestatâ— praesidere Estius His sitting there as chief shews him as Iudas his sitting here as God and exalting himself above all that is called God sheweth him Antiochus But to handle the words more closely Antichrist is here set forth 1. As opposite to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one set to the contrary that is in respect of Pride chiefly Christ was the pattern of humility Antichrist is the King of Pride Christ would not so much as assume to himself an Authority to divide the Inheritance between two Brethren Luke 12.14 Man who made me a Iudge or a Divider over you but Antichrist will depose Kings and dispose of Kingdoms 2. The instances of his Pride 1. In exalting himself above all human power who exalteth himself above all that is called God or is worshipped 2. An usurpation of divine honour he as God sitteth in the Temple of God shewing himself that he is God Let us open these things more particularly 1. He is represented in the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one diametrically opposite to Christ and contrary to him who is the true Head and Lord of the Church Acts 10.36 He is Lord over all but Antichrist opposeth himself that is sheweth himself in a quite contrary appearance That which is most remarkable in Christ and should be in all his followers is humility He expressed a wonderful contempt of the riches and greatness of the World and all the honour which is of man taking the form of a Servant and making himself of no reputation and living a mean inferiour life He came not to be ministred unto but to minister and to give his life a ransom for many Matth. 20.28 He kept no state nor affected pomp of Attendants though he were Lord of all yet he became poor to make us rich 2 Cor. 8.9 But it may be this was proper to him doth he expect it from his Servants and Officers in the Church Yes this is the grace which he hath recommended to all his Followers Matth. 11.29 Learn of me for I am meek and lowly But especially to the Ministers of the Gospel our Lord foresaw what spirit would work in them and therefore he forewarned them of Pride and Lordliness Matth. 20.25 26. Ye know that the Princes of the earth do exercise dominion over them and they that are greaâ— exercise Authority upon them but it shall not be so among you but whosoever will be great among you let him be your Minister Among Christs Servants he that is chief must be chief in service even as a servant unto all Luke 22.26 He that is chiefâ— as he that doth serve Domination Greatness Principality and Power is allowed in the Civil State for there it is necessary yet it is excluded the Church This affecting preheminence and chiefness is the bane of the Church It is taxed as a great sin in Diotrephes 3 Ioh. 9. Be it either over their fellow Labourers or the people of the Lord. You see how tender the Apostles were in this point everâ— where they disclaim this affectation of Lordship 2 Cor. 1.24 Not that we are Lords of your Faith but helpers of youâ— joy And Peter recommendeth it to his Fellow Elders 1 Pet. 5.3 Neither as being Lords over Gods Heritage but being examples to the flock And if the Apostles would not assume Lordship who may It is true there is a Government in the Church and the people are to obey their Guides Heb. 13.17 And to have them highly in honour for their works sake 1 Thessa. 5.13 but yet the Pastors of the Church should govern by Light and Love not by pomp and force and not be known by such pomp and Authority as begets fear Well now let us see the opposite state If humility and meekness be in the very Essence of Christianity and woven throughout the whole frame of it then it is Antichristian to be Lordly and proud especially in
err in forbidding Vertues and commanding Vices the Church were bound to believe Vices to be good and Vertues to be evil which certainly is to set man in the place of God 2. As to Indulgences as to pretend to give Pardons for sin for so many years a thing that God himself never did to pardon the sin before it was committed that is to give a licence to sin So for the highest crimes to absolve men upon a little attrition or trouble about the sin to do all this and more than this as of right is to sit in the Church of God as God 2. And shewing himself that he is God that is meant not of what he professeth in words but what he doth in deed It is not said that he saith he is God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sheweth himself or sets forth himself as God the reason of the thing sheweth it 1. Antichrist gets power by seduction or the deceiveableness of unrighteousness therefore does not openly call himself the true and only God He is represented as a false Prophet that speaketh lies in Hypocrisy If one would openly and plainly profess himself to be God he might be a frantick Usurper but could not be a cunning Seducer and few would be so stupid and senseless as to be led by him 2. Antichrist whoever he be is to be a Christian by profession and to have a high and great charge among the visible Professors of Christianity He is a secret Adversary that groweth upon the Apostasie or degeneration of the Christian State Now such pretend observance and obedience to Christ and therefore he would not openly declare himself to be God and he sitteth in the Temple and Church of God as before And it is a mystery All which imply crafty conveyance and that he doth not openly assume the Godhead but slily and secretly which doth not mend the matter for the insinuating devouring unsuspected Enemy is the most perillous and pernicious as Ioab to Amasa and Iudas to Christ. 3. Antichrist is plainly a man now for a man to disanul all Religion and set up himself directly as God is improbable Nero Nebuchadnezzar Simon Magus would be adored as Gods they did not deny other Gods nor a greater God above them Therefore it is the arrogance of works is intended If Antichrist will shew himself as God certainly he will sweeten his Blasphemy with some Hypocrisy as that he is the Vicar and Vicegerent of God 4. His shewing himself as God is either accepting or doing such things which if they did rightly belong to him they would shew that he is God Two persons I find in Scripture charged for usurping divine honours The one Herod Agrippa who was smitten by an Angel for not giving God the glory when the people cryed the voice of God and not of man Acts 12.22 his fault was accepting what was ascribed by others The other is the Prince of Tyre Ezech. 18.2 Because thy heart is lifted up and thou hast said I am God I sit in the seat of God in the midst of the sea◠yet thou art a man and not God though thon set thy heart as the heart of God His fault was taking upon him as if he were God to accept divine honours to do those things which would make him equalize himself to our Lord Christ Blessed for ever so doth he shew himself that he is God 1. His accepting Antichrists Disciples who call him our Lord God the Pope Supremum numen in Terris a certain Deity upon Earth That the Pope hath the same Consistory with God and the same Tribunal with Christ That he is Lord of Heaven and Earth That from him there are no appeals to be made no not to God himself That the Pope may do all that God doth that he is the Husband of the Church and the foundation of Faith In the Council of Lateran Sess. 4. Alter Deus in Terra that the words of the Pope in Cathedra are for certainty of truth equal to the Scriptures that he can change the form of Sacraments delivered by Christ or Decree contrary to Scripture If any do object that these were the applauses of his Flatterers and claw-backs it is true they were so uttered but those flatteries of the Canonists and Jesuits do come to be received Doctrines among them And whereas divers Popes have directed special Commissions for perusal of the works of the learned with authority to expunge and purge out whatsoever is not Orthodoxal many better things have come under censure but these things stand still as being very pleasing to his Holinesses humility and so not to be altered Besides many of these things have been spoken to his face without rebuke Conc. Latt Sess. 2. He is called the High Priest and King that is to be adored by all and most like unto God Sess. 9. It is said the Aspect of thy Divine Majesty dazleth our Eyes and applyeth to him that of the 72. Psalm All the Kings of the Earth shall worship him and all Nations shall serve him Now to accept and approve of these flatterers is to shew himself that he is God 2. By doing such things as if he were God not by the usurpation of the formal name as arrogating to himself such things as belong to God his right and property to take upon himself to be Lord of Consciences to command what Faith is to be believed suppressing the true doctrine of Christ and setting up his own Inventions dispensing with Gods Laws taking upon him to pardon sins One Article for which Luther was condemned is this That it is not in the power of the Church or Pope to make new Articles of Faith another That the best penitence of all is the new life Qui facit Deos Divosque Deo major est The Pope doth Canonize Saints and his Decrees must be received as Oracles c. The Use is to give us a clear discovery where to find Antichrist every tittle of this is fulfilled in the Bishop of Rome that we need no longer be in doubt and say Is this he that should come or shall we look for another Who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he that opposeth himself to that humble state and frame wherein Christ left the Church and will be Prince of all Pastors and swear them to his obedience and hath made such troubles in the World to make himself acknowledged for Head and Chief Who is he that exalteth himself above all that is called God and is August in The World but he that takes upon him to deprive and depose Emperours Kings and Princes by his Excommunications Suspensions Interdictions and Decrees discharging Subjects of their Allegiance and Oaths and giving away their Kingdoms that doth Crown and Uncrown Emperours with his feet and tread upon them as one would do upon a Viper Who is he that sitteth as God in the Temple of God that is affecteth the honour due to our Lord Jesus Christ but
holiness and reconciliation with a God the Terminus à quo men are carnal ungodly 1. Carnal when man fell from God he fell to himself self interposed as the next Heir and that self was not the Soul but the Flesh many wrong their Souls but no man ever yet hated his own Flesh and therefore men would rule themselves and please themselves according to their fleshly appetite and fancy John 3.6 That which is born of the flesh is â—lesh and therefore love the Pleasures Honours and Profits of the World as the necessary provision to satisfy the desires of the Flesh And whosoever live thus they live in a carnal state as all do till grace renew them Rom. 8.5 but this carnal estate doth breâ—k forth and bewray it self in various ways of sinning Titus 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another All are not Fornicators Drunkards Persecutors nor live in the same way of sinnng but all are turned from God to the World and have a carnal mind which is emnity to God Rom. 8. 7. 2. The next word is ungodly men thus constituted live either in a denial of God Psalm 14.1 The fool hath said in his heart there is no God or a neglect of God Ephes. 2.12 Without God in the world without any acknowledgment or worship of him Psalm 9.17 The wicked shall be turned into Hell and all the Nations that forget God or if not deprived of all sense of a Deity they worship false Gods as those Acts 14.12 13. the men of Lycaonia that called Barnabas Iupiter and Paul Mercurius because he was the chief Speaker and would have sacrificed to them and the Apostle saith to the Galatians Gal. 4. 8. When ye knew not God ye did service to them which by nature are no Gods they worshipped plurality of false Gods And though the wise men of the Gentiles had some confused knowledge of the true God Rom. 1.19 20 21. yet they glorified him not as God but committed Idolatry by setting up a false medium of worship an Idol which begot a bruitish Conception of God in their mind so that a false Religion is so far from shewing a remedy of corrupt nature that it is a great part of the Disease it self 2. The Terminus ad quem into a state of Holiness and Reconciliation with God in whom alone man can be happy 1. For Holiness and Obedience to God the great design of the Christian Religion is to bring us back to God again 1. As we are carnal by the denial of fleshly and worldly lusts Tit. 2.12 The Grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts c. 1 Pet. 2.11 Dearly beloved I beseech you as Strangers and Pilgrims abstain from fleshly lusts that war against the soul and Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts 2. As we are Ungodly to bring us to the Knowledge Love Worship and Obedience of the true God Acts 14.15 We pray you that ye should turn from these vanities to the living God that hath made Heaven and Earth and the Sea and all things therein and to seek after the Lord from whom we have life breath and all things Acts 17.25 26 28.1 Thess. 1.9 How ye turned from Idols to serve the living and true God 2. Reconciliation with God that we might have commerce with him for the present and live for ever with him hereafter 2 Cor. 5.19 God was in Christ reconciling the World unto himself not imputing their Trespasses unto them and hath committed unto us the word of reconciliation 1 Pet. 1.18 Ye are not redeemed with corruptible things as silver and gold from your vain conversations c. Heb. 7.25 He is able to save unto the uttermost all that come unto God through him That whereas before they were alienated from the life of God they might live in his love and in the expectation of being admitted into his blessed presence that they may see him as he is and be like him 1 Iohn 3.2 2. The way it took to obtain these ends how God may be satisfied man renewed and changed God pacified by the Sacrifice Merit and Intercession of Christ Jesus who came in our flesh and nature not only to acquaint us with the Will of God and the unseen things of another World but to suffer an accursed death for our sins therefore the mystery of Godliness is chiefly seen in God manifested in our flesh 1 Tim. 3.16 and man must be renewed and changed for our misery sheweth what is needful to our remedy and recovery that we be not only pardoned but sanctified if ever we will be saved and glorified for till men have new and holy hearts they can never see God Hob. 12.14 Without holiness it is impossible to see God Mat. 5.8 Blessed are the pure in heart for they shall see God c. nor for the present love him and delight in him nor take him for their chief happiness As none but Christ can satisfie Justice and reconcile such a Rebel to God so none but Christs Spirit can sanctifie and renew our Souls that we may live in obedience to him 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God This is the Mystery of Godliness 2. Now for the mystery of ungodliness or iniquity that is a quite opposite state but carried on plausibly and with seeming respect to the mystery which it opposeth To know it take these considerations 1. Where the â—â—rnal life is had in request and honour there certainly is the mystery of Iniquity to be found whatever pretences be put upon it Now the carnal life is there had in request and honour 1. Where all is referred to Worldly gain and profit and the whole frame of the Religion tendeth that way for certainly they are Enemies to the Cross of Christ whose God is their belly and who mind earthly things Phil. 3.19 Now Pardons Indulgences Purgatory Shrines of Saints what do they all tend unto but to make a merchandize of Religion It was an old by-word Omnia Romae venalia all things may be bought at Rome even Heaven and God himself c. And these things are used not only to open the peoples mouths in Prayer but their hands in Oblations and Offerings The Complexion of their Religion is but a gainful Trade But the Papal exactions and traffickings have been so much and so loudly insisted upon and the evil runneth out into so many branches that I shall forbear 2. Where temporal greatness is looked upon as the main prop of their Religion The Kings Daughter is glorious within rich in Gifts and Graces Psal. 45.13 and Psalm 93.5 Holiness becometh thy house O Lord for ever
But the false Church is known by pomp and external splendor It is easy to discern the true Ministers of Christ from the false the true are known by being much in â—â—ours much in afflictions 2 Cor. 6.4 5 6. In all things approving our selves the Ministers of God in much patience afflictions necessities distresses in labours and watchings and fastings by pureness by knowledge by long-suffering by kindness by the Holy Ghost by love unfeigned c. whereas the false Ministers are known by the life of pomp and ease the rule is plain Because self-denial is one of the great lessons of Christianity and self-seeking the bane of it therefore where men professedly seek the gâ—eatness of the World they serve not the Lord Jesus Christ but their own Bellies 2. Where men are turned from God to Idols though it be not the Daemons of the Gentiles but Saints as Mediators of Intercession there Godliness is destroyed and the mystery of iniquity set up For the great drift of the Christian Religion is to bring us to God through Christ so the great Whore which imports a breach of the fundamental Article of the Convenant Thou shalt have no other Gods but me it is said Rev. 17.5 Vpon her Forehead was a name written Mystery Babylon the Mother of Fornications and abominations upon Earth debaucheth Nations with her Idolatry and so seduceth from God to the worship of the Creatures that the great intent of the Gospel is lost 3. Wherever power is usurped in Christs name and carried on under the pretence of his Authority to the oppressing of Christs sincere Worshippers who hate the carnal life and would by all means keep themselves from Idols or bowing and worshipping before Images but excel in unquestionable duties there is the mystery of Iniquity for the Beast that hath a mouth like a Dragon pusheth with the Horns of a Lamb Rev. 13.11 The violence and persecution against the sincere pure worshippers of Christ is nothing else but the mystery of Iniquity the enmity of the carnal seed against the holy Seed or the Seed of the Serpent against the Seed of the Woman disguised 4. Where there is a lessening of the merits of Christ and his satisfaction as if it were not sufficient for the expiation of sin without penal satisfactions of our own there is the mystery of Iniquity for by one offering he hath perfected for ever them that are sanctified Heb. 10.14 5. Where the new nature is little thought of and all Religion is made to consist in some external Rites and Adorations or indifferences there the reducing of man to God is much hindered and Christianity is adulterated and the Religion that designedly countenanceth these things is but the mystery of Iniquity To worship God as the Papists do with Images Agnus Dei's Crucifixes Crossings Spittle Oyl Candles Holy Water kissing the Pax dropping Beads praying to the Virgin Mary and other Saints repeating over the name Iesus five times in a breath repeating such and such Sentences so often praying to God in an unknown Tongue and saying to him they know not what adoring the consecrated bread as no bread but the very flesh of Christ himself fasting by feasting upon fish instead of flesh chusing a tutelary Saint whose name they will invocate offering Sacrifices for quick and dead praying for Souls in Purgatory purchasing Indulgences for their deliverance carrying the Bones and other Reliques of Saints going in Pilgrimage to Shrines or Images or offering before them with a multitude more of such trashy devotions whereby they greatly dishonour God and obstruct the motions of the Heavenly Life yea quite kill it For instead of the power and life of grace there are introduced beggarly Rudiments or ritual observances in indifferent things and vain traditions by which Christian liberty is restrained and these pressed with as much severity as unquestionable duties established by Gods known law for the renewing and reforming Mankind We are to stand fast in the liberty wherewith Christ hath made us free and not to be entangled again with the yoke of bondage Gal. 5.1 Col. 2.16 Let no man judge you in meat or drink or in respect of an holy day or of the new Moons or of a Sabbath day These things are left to arbitrament to abstain or use them for edification That Physician may be born with who doth only burden the sick with some needless prescriptions if faithful in other things but if he should tire out the Patient with Prescriptions which are not only altogether needless but troublesome costly and nauseous and doth extinguish and choke true Religion by thousands of things indifferent making our bondage worse than the Jews this is the mystery of Iniquity to cheat us of the power of Godliness by the shew of it burdening of men with unnecessary observances 2. How did this work in the Apostles time Something there was then which did give an advantage to Antichrist and laid the foundation of his Kingdom and did dispose mens minds to an Apostasie from pure Christianity as 1. Partly the Idolizing of Pastors by an excess of Reverence such as was prejudicial to the Interests of the Gospel setting them up as heads of Factions 1 Cor. 1.12 Now this I say that every one of you saith I am of Paul and I am of Apollos and I of Cephas 1 Cor. 3.22 Glory not in men whether Paul or Apollos or Cephas c. This in time bred Tyranny and Slavery in the Church 2. The Ambition of the Pastors themselves and the spirit of contention for rule and precedency Acts 20.29 30. There shall arise among you ravening Wolves speaking perverse things to draw Disciples after them and within a little time began to affect not only a primacy of Order but of Jurisdiction and Authority so that then Antichrist did not exist in his proper person but in Spirit and Predecessors 3. The errors then set afoot corrupted the simplicity of the Gospel 1 John 2.18 Now there are many Antichrists 1 John 4.3 Every Spirit that confesseth not that Iesus Christ is come in the flesh is not of God and this is the Spirit of Antichrist whereof ye have heard it should come and even now already is it in the World The Spirit of Antichrist is even now in the World there was a Spirit then working in the Church to introduce this mystery of Iniquity only the Seat was not empty but filled by another the Seeds of this mystery were sown in ambition avarice haughtiness of teachers and their carnal and corrupt Doctrines 4. Some kept their Jewish others their Gentile Customs so that Christian Religion was secretly tainted and mingled with the Seeds of Heathenism and Judaism which afterwards produced the great Apostasie Paul in all his Epistles complaineth of the Judaizing Brethren and seeks to reduce them to the simplicity of the Gospel In the Corinthians he complaineth of their resort to Idol Temples their Communion in Idol worship 1 Cor. 10.14 Wherefore my dearly
have an unction from the holy one and ye know all things A Child of God hath something in his bosom that will not permit him to hearken to Popery the very life in us is opposite to this dead shew and mummery of trashy Devotions Now I come to the Author with the means of Consuming The Lord shall consume him with the Spirit of his mouth The Lord that is the Lord Christ. But what is meant by the Spirit of his mouth or the breath of his mouth as some render it Two things may be meant hereby either his Providential Word or his Gospel accompanied by his Spirit 1. His Providential Word that is when Christ faith Let it be done it shall be done Isa. 11.4 He shall smite the Earth with the Rod of his mouth and with the breath of his lips he shall slay the wicked those that are called wicked they are also called the Earth because they are earthly minded and have their portion here and possess much on earth and have great power by the advantage of which they oppress his People Now to execute Judgment upon them Christ needeth no more than the Rod of his mouth that powerful Word whereby he created all things Ps. 33.6 By the words of the Lord were the Heavens made and all the host of them by the breath of his mouth Upholdeth all things Heb. 1.3 Upholding all things by the word of his Power And brings all things to nothing again John 18.6 As soon as he had said to them I am he they went backward and fell to the ground one word of his powerful Providence is enough Or secondly 2. It is meant of the Efficacy of his Gospel as it is accompanied by his Spirit called the Sword of the Spirit Eph. 6.17 and it is said to be quick and powerful Heb. â— 12 and Rev. 2.16 Repent or I will come against thee quickly and smite thee with the Sword of my mouth by this word he shall confound the falshood and cunning practices which are carried on under this myâ—â—â—â—y of Iniquity and give it such a deadly and incurable wound that it shall languish before it be utterly destroyed Doct. That Antichrists Destruction is by the preaching of the Gospel and the victorious evidence of Truth It must needs be so For his Kingdom and Tyranny is upheld by Darkness which is dispelled by the Light of the Truth And therefore the Papists as all other Hereticks are lucifugae Scripturarum Dei cannot endure the Scriptures deny them to the people and seek to make them contemptible by all the means they can Again his Kingdom is carryed on by Falshood and his Cheats and Impostures and Wickedness and Usurpation and false Interpretations and Delusions are discovered by the truth and simplicity of the Gospel and so is consumed yet more and more Lastly Popery is a dead form of Religion and there is not only Truth in the word of God but Life we are not only enlightened but quickened by it and converted to God and made partakers of his Spirit And these will go against their own experience and inclination if they should sit down with such empty beggarly Rudiments But here ariseth a Question shall Antichrist be consumed no other way â— but by the Spirit of his mouth We read in the Prophecy of Wars by which the Antichristian State is brought to nought I answer The pure and powerful preaching of the Gospel is the principal means whereby the Spirit of the Lord consumeth Antichrist in the hearts of men but this is not exclusive of other means which God in the ways of his Providence may use to weaken his Worldly Interest But we must distinguish between the means God may use and we must use Simply to put down a Religion by force of arms is not our way it is not lawful certainly to invade other Nations upon the pure and sole title of Relâ—gion But if they invade us on that account no doubt a Prince and People so invaded may defend themselves But when a War is commenced on other occasions it is the most chearful cause to ingage in when we War against the Abettors of Antichrist we War against an Enemy whom God will consume Constamine warred against Licinius his Collegueâ— not because an Infidel but because he persecuted the Christians contrary to their Capitulations Lewis the XII caused it to be disputed in a Synod at Tours Num liceret Papae absque causa Principi bellum inferre when it was answered Non licet a second Question Num tali Principi sua defensione fas sit euâ— invadere Their Answers were Licet which he undertook and caused money to be stamped with this Inscription Perdam Babylonem 1. Vse We learn hence not to be discouraged in our greatest extremities when all temporal hopes seem to fail and we have nothing left us but the word of our Testimony let us not distrust our spiritual weapons for they are mighty through God to bring down all the strongs holds of sin and Antichrist 2 Cor. 10.4 5. Oh incourage your selves in the Lord you have the merit of his Humiliation and the power of his Exaltation Merit what cannot the blood of Christ do to fetch off men from their inveterate prejudices and superstitions 1 Pet. 1.18 We are redeemed by the blood of Christ from our vain Conversations so for the power of his Exaltation there is his Spirit the success of his Spirit on the pouring out of the first Sermon Acts 2.41 fetched in 3000. Souls that had embrued their hands in the blood of their Saviour and were in no very devout posture at that time his Word that is the Rod of his strength Psal. 110.2 which hath a mighty power to convince transform and convert Souls Rom 1.16 For I am not ashamed of the Gospel of Christ which is the power of God unto Salvation Then there is the power of Providence all Judgment is put into Christs hands for the advancement of his own Kingdom Iohn 5.22 if all be in Christs hands why should you distrust your cause or the success of it 2. If you would defend your selves and wound the Enemy be much acquainted with the word of God which is the Sword of the Spirit Eph. 6.17 thereby you may ward off every blow of a Temptation Surely then we should be much acquainted with this woâ—d that it may dwell in us richly that we mâ—y have it ready this is enough to make wise the simple for all necessary duties and defence 3. Pray heartily that the word of God may have a free course 2 Thess. 3.1 and tâ—at God would send forth labourers into his Harvest Matth. 9.38 2. The final destruction of Antichrist and destroy him by the brightness of his coming This coming is most likely to be the coming of Christ so often mentioned 2 Thess. 1.7 8. When the Lord Iesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on those that know
not God and that obey not the Gospel of our Lord Iesus Christ. 2 Thess. 2.1 2 3. Now we beseech you Brethren by the coming of our Lord Iesus Christ and by our gathering together unto him That ye be not soon shaken in mind nor be troubled neither by spirit not by word nor by letter as from us as that the day of Christ is at hand Others conceive some notable manifestation of his Presence and Power in his Church but this would ingage us in many dark Proâ—hecies which I shall not meddle withal intending only a doctrinal discovery of Antichrist as how long before his coming by what means Sure I am that at his coming the Beast and false Prophet shall be slain and cast into the lake of fire Rev. 19.20 but for other things I have not light enough certainly to define That the utter ruine of Antichrist is not to be expected till the second coming of Christ. Vse Be not discouraged though Antichrist yet remain after all the endeavours against him It is enough that Antichristianism shall be finished and finally destroyed And for the time refer it to God If it be not till the Day of Judgment or Christs final Conquest over all his Adversaries you must be contented to tarry for that as well aâ— for other things SERMON VII 2 Thess. 2.9 10. Even him whose coming is after the working of Sathan with all Power and Sins and lying wonders And with all deceiveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved WE have considered the Titles of Antichrist his nature and properties the time of his rise and with it his ruine Now we are to consider the way and means how he doth acquire and keep up this power in the World The means are 1. Principal 2. Instrumental 1. Principal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the working of Sathan 2. Instrumental which are also two 1. Pretence of Miracles with all Power Signs and lying wonders 2. Other Cheats and Impostures with all deceivableness of unrighteousness Their general way of dealing being Sophistical and fallacious Let us a little explain these things 1. The great Agent in setting up this Kingdom after the working of Sathan It may note the manner as we render after that is in such a way as Sathan deceived our first Parents for he was a murderer and a lyar from the beginnning John 8.44 I fear lest by any means as the Serpent beguiled Eve by his subtilty so your minds should be corrupted from the simplicity which is in Christ 2 Cor. 11.3 So all this mystery of Iniquity shall be carried on after this manner by deceit by the tricks of lying men and the works of deceiving Spirits Rather it noteth Sathans Agency and Influence and after or according to the working of Sathan is as much as by the working of Sathan noting not only his Pattern but his Influence so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often rendered and the energy of the Devil and Influence upon all wickedness is spoken of elsewhere Eph. 2. 3. The Spirit that now worketh in the Children of Disobedience the Devil hath a great hand over wicked men in the World his way of dealing with them is most efficacious and powerful and certainly he is the first Founder and main supporter of the Antichristian State 2. The Instrumental means 1. By pretence of Miracles with all power and signs and lying wonders These three words signifie the same thing and are often joined when true Miracles are spoken of as 2 Cor. 12.12 Truly the signs of an Apostle were wrought among you in all places in signs and wonders and mighty deeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Acts 2.22 Iesus of Nazareth a man approved of God among you by miracles wonders and signs So Heb. 2.4 God also bearing them witness both with signs and wonders and with divers miracles Rom. 15.19 Through mighty signs and wonders through the power of the spirit of God Powers they are called because they issue from Power divine and extraordinary Signs from their use because they served to seal and signifie the Doctrine to which they are applied Wonders from their effect because they breed astonishment in the minds of the beholders These were the true Miracles Now Antichrist to countenance his false Doctrines and Superstitions would ape and imitate Christ and pretendeth to Powers Signs and Wonders as Iannes and Iambres sought to imitate Moses God permitting it in some degree so Antichrist seeks to promote his Kingdom the same way which Christ took to promote Evangelical truth But they are called Powers and Signs and lying Wonders i.e. lying Powers lying Signs and lying Wonders for it agreeth to all the words though affixed to one of them But why lying wonders partly because the greatest number of them are meer Fables notorious Impostures and Forgeries partly because others are Diabolical illusions things beyond humane but not Angelical Power if they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wonders they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome distinguisheth fit signs to signifie the truth of the Doctrines partly from the end and scope for that must also be regarded God cautioneth his People that if they gave them a sign and wonder though it came to pass if it were to draw them to other Gods it was to be rejected Deut. 13.1 2 3. the Spirits must be tryed whether they be of God 1 John 4.1.1 Cor. 12.3 No man speaking by the Spirit of God calleth Iesus accursed If a wonder be wrought or pretended to be wrought to draw us off from Christ or to promote things clearly forbidden by the word of God it is a lying wonder as all Antichrist's are for their end is to confirm the Popes Dominion and false Doctrine The sum is this then That many things are pretended not really done Impostures and Forgeries not Miracles other things done by Diabolical illusion as there may be Apparitions Visions Spectres for Sathan will bestir himself to keep up the credit of his Ministers Lastly if we cannot otherwise disprove them if they tend to false Doctrine and worship they are to be rejected whatever extraordinary appearance there be in them 2. The other expression concerning the means is general with all deceivableness of unrighteousness which comprizeth 1. Their Sophistical Reasoning from Antiquity Universality Unity Iâ—fallibility without coming to the intrinsick merits of the câ—use but condemning the truth rather by prejudice 2. Their practical Acts and feats to beguile Souls by Fawning or Threatning or Preferment and Persecutions these are the Arts by which Antichrist shall deceive men into Unrighteousness that is to bring this corruption into the Church and acquire this power to himself Now I shall observe some points 1. Doct. The Devil hath a great hand in setting up Antichrists Kingdom as he hath a great interest by it his coming â—â—all be by or after the working of Sathan He
moved David against them to say go number Israel and Iudah How shall we reconcile these two places God gave him over to be tempted by Sathan By God as a Judge by Sathan as an Executioner Temptations to sin come immediately from the Devil but they are governed by God for holy and righteous ends So again 1 King 22.22 The evil Spirit had leave and Commission to be a lying Spirit in Ahabs Prophets Go forth and do so and thou shalt prevail with him There is a permissive intention not an effective when they grieve his Spirit God withdraweth and leaveth them to the evil Spirit who works by their fleshly and worldly lusts and then they are easily seduced who prefer Worldly things before Heavenly 3. There is an active providence which raiseth such instruments and propoundeth such objects as meeting with a naughty heart do sore blind it 1. For instruments Iob 22.16 The deceived and the deceiver are hiâ— Take it in Worldly or take it in Religious matters mans deceiving others or being deceived by others it is of God for it is said both are his not only his Creatures but subject to the government and disposal of providence how and whom they shall deceive and how far they shall deceive So Ezech. 14.9 If the Prophet be deceived that hath spoken a thing I the Lord have deceived him This is a great transaction in the World a sad judgment not to be cavilled but trembled at For mans ingratitude God raiseth up false Prophets to seduce them that delight in lies rather than in the truths of God 2. For objects wicked instruments varnish and dress up this cause with all the art they can to make it a powerful deceit and then it is befriended and countenanced by the powers of the World and so easily prevaileth with them who are moved either with worldly hopes or fears and have debauched their Conscience by worldly respects God saith Jer. 6.21 I will lay stumbling blocks before this people If we will find the sin God will find the occasion If Iudas hath a mind to buy his Master he shall not want Chapmen to bargain with him the Priests were consulting to destroy Christ at the same time that the Devil put it into his heart Matth. 26.3 being Alarmed by the Miracle of raising Lazarus Birds and Fishes are easily deceived with such baits as they greedily catch at so God by his just vengeance ordereth such occurences and occasions as take with a naughty and carnal heart 2. The degree or kind of the punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it strong delusion or the efficacy of error that is such delusion as shall have a most efficacious force to deceive them The prevalency and strength of the delusion is seen in two things 1. The absurdity of the errors 2. The obstinacy wherewith they cleave to them 1. The absurdity of the errors I will instance in three things False Image worship and Bread worship Invocation of Saints and supererogation of works 1. Adoration of Images Idolaters are usually represented as sottish as Psal. 115.8 They that make them are like unto them so is every one that trusteth in them He had described the senselesness of the Idols before They have mouths but they speak not Eyes have they but they see not they have ears but they hear not Noses have they but they smell not c. Now as Idols are senseless so the Idolaters are bruitish That is the makers Worshippers and Servers of them as void of true Wisdom as the Images are of sense and motion Isa. 44.18 They have not known nor understood for he hath shut their eyes that they câ—nnot see and their hearts that they cannot understand There is a fatal obduration upon them all along there their senselesness is set forth from ver 9. to ver 20. they that worship the work of their own hands are themselves but stocks and stones being blinâ—ed by the just Judgment of God If it be said this is meant of the Idols of the Gentiles not of the Images of God and Christ and Virgin Mary and Saints But God will not be worshipped by an Idol and there is no difference between the Images of the Papists and the Heathens but only in the name 2. The other thing that I will instance in is the Invocation of Saints a sottish error and respect payed to them that are so far out of the reach of our Commerce and a thing not only without precept promise or president in Scripture but also against Scripture which always directeth to God by one Mediator the Lord Jesus Christ. The Scripture saith Go to God if you lack any thing and they say Go to the Saints if they say not as Authors of Grace or any Divine Blessing yet as Intercessors though that be not true yet that derogateth from Christ whose Office it is to intercede with the Father So that this is to put the Creature in the place of God But it is not only contrary to Scripture but the very motion and inclination of the Spirit when he stirreth us or moveth us to pray Rom. 8.15 Ye have received the spirit of adoption whereby we cry Abba Father Gal. 4.6 And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father he inclineth us to come to God and yet this they will leave 3. A third Error that I shall instance in is that man may supererogate not only merit for himself but lay in an overplus to encrease the treasure of the Church when the Scripture telleth us that our best works are imperfect yea polluted and our Lord himself hath told us that when we have done all say ye we are unprofitable Servants Luke 17.10 But what will not men believe that can believe these things There are other absurdities as gross as these but this sufficeth for a tast 2. The obstinacy wherewith they cleave to them Nothing will reclaim them not Scripture nor reason nor evidence of truth but they still cry the opinion of the Church and the Faith of their Forefathers and will invent any paltry shift and distinction rather recede from any thing than once admit that the Church hath erred Like the obstinate Jews in Christs time that denied apparent matter of fact Joh. 8.33 We were never in bondage to any man though they were in Egypt and Babylon and were now under servitude and the power of the Romans Though we prove they have erred and do err still the Church cannot err or rather like the Elder Jews in the Prophet Ieremiahs time Ier. 44.16 17 18 19. As for the word that thou hast spoken unto us in the name of the Lord we will not hearken to thee but we will certainly do whatsoever goeth out of our own mouth To burn incense unto the Queen of Heaven and to pour out drink-offerings to her as we have done we and our Fathers and our Kings and our Princes for then
Negatively they believed not the truth That is received not the Gospel in the simplicity of it as revealed by Christ and his Apostles and recorded in the Scriptures but wilfully and for their interests sake gave up themselves to these corruptions 2. Positively had pleasure in unrighteousness in the 10 th verse it was They received not the love of the truth Now when the meritorious cause is repeated there is something more added They had a love to and delight in other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here two things must be explained 1. What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness 2. What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking pleasure in unrighteousness 1. What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness Righteousness is giving every one his due and denying them their due is unrighteousness There is a giving man his due and a giving God his due Matth. 22.21 Render unto Caesar the things which are Caesars and unto God the things that are Gods Righteousness is often put for giving man his due Titus 2.12 That we should live soberly righteously c. and giving God his due which is worship and reverence Psal. 29.2 Give unto the Lord the glory due unto his name And again Ps. 96.8 Give unto the Lord the glory due to his name bring an offering and come into his Courts Now this unrighteousness here spoken of is principally meant in the latter sense False ways of worship are the greatest unrighteousness that can be practised For the duty that we owe to God is the most righteous thing in the World Now by false worship you withdraw the Glory of God from him and communicate it to another Worship is his own proper due both by the light of nature and Scripture and therefore the Gentiles which had the light of nature are said to detain the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.18 why the reason is rendred in the after Verses 23. They changed the glory of God into an Image made like a corruptible man Ver. 25. They changed the truth of God into a lie and worshipped and served the Creature more than the Creator This was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their unrighteousness or injurious dealing with God So the Antichristians that had the light of Scripture though under palliated pretences changed the truth of God into a lie loved their own errors more than simple and plain Christianity or the true knowledge of God and diverted the worship from himself unto an Idol 2. They had pleasure in unrighteousness in these things they please themselves not lapse into it out of simple ignorance and error of mind And so the Apostle parallels the two great Apostasies That from the light of nature and that from the light of the Gospel Light of nature Rom. 1.32 Not only do these things but have pleasure in them that do them Light of Scripture Have pleasure in unrighteousness they are mad upon their Idols and Images not only are Idolaters but delight in Idolatry and Image-worship Psal. 97.7 That boast themselves of Idols Now to observe some things 1. Errors of Judgment as well as sins of practice may bring damnation upon the Souls of men All sins do in their own nature tend to damnation Rom. 6.23 For the wages of sin is death And Errors of Judgment are sins for they are contrary to the rule or law of God 1 Joh. 3.4 Whosoever committeth sin transgresseth also the Law for sin is the transgression of the Law Any swerving from the Law is sin And they are inductive of other sins for if the eye be blind the whole body is full of darkness Matth. 6.23 It perverâ—s our zeal There is nothing so mischievous wicked and cruel that a man blinded with error will not attempt against those that differ from him Ioh. 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 A blind Horse is full of metal but ever and anon stumbleth Therefore if a man be not guided by sound Judgment his zealous affections will precipitate him into mischief As the Jews that persecuted Christ and his Apostles had a zeal of God but not according to knowledge Rom. 10.2 So the Popish Zealots with what fury have they persecuted the innocent and sincere servants of Christ The Papists would be angry if we should not reckon St. Dominick a zealous man and the poor Albigenses felt the bitter effects of that zeal in the destruction of many thousands by inhumane Butcheries and Villanies about Tholouse c. The Lord deliver us from the furies of transported brain-sick Zealots 2. Though all errors may bring damnation upon the Souls of men yet some more especially than others may be said to be camning As 2 Pet. 2.1 Some shall bring in damnable Heresies Now this may be either from the matter or manner of holding them 1. From the matter if destructive of the way of Salvation by Christ. Some are utterly inconsistent with Salvation and eternal life as errors in the fundamentals in Religion As suppose that a man should reject or refuse Christ after a sufficient proposal of the Gospel to him there is no question but this is damning unbelief Joh. 3.19 And this is the condemnation that light is come into the World and men loved darkness rather than light because their deeds were evil But yet we are not to say that alone damneth There are other things necessary to Salvation contained under that general truth The Scripture saith Joh. 17.3 And this is life eternal that they might know thee the only true God and Iesus Christ whom thou hast sent There is the sum of what is necessary to Salvation That God is to be known loved obeyed worshipped and injoyed and the Lord Jesus to be owned as our Redeemer and Saviour to bring us home to God and to procure for us the gifts of pardon and life and this life to be begun here and perfected in Heaven Other things are of moment to clear these necessary truths but they may be all reduced thereunto The truth is the question about the matter to be believed is not what divine Revelations are necessary to be believed or rejected when sufficiently proposed for all points without exception are so but what are simply and absolutely necessary to eternal life and these are points of faith and practice and obedience The points of Faith are a knowledge of God in Christ and practice that we be regenerated Joh. 3.5 Except a man be born of water and of the spirit he cannot enter into the Kingdom of God And live an holy life Heb. 12.14 Follow peace with all men and holiness without which no man shall see the Lord. 2. For the manner 1. When men profess what they believe not and voluntarily chuse error for Worldly ends though it be a less error against the Scripture and consistent with the main tenour of Salvation yet it taken up against Conscience for by-ends
of the love of the Truth rather than because you are out of the reach of the temptation However it is a great mercy that God keepeth off the Temptation till we are better setled in Religion 2. That the Election of God giveth a People great advantages against Errors especially against the impostures of Antichrist for when he speaketh of the sad estate of those who are seduced by the Man of Sin he presently addeth but we are bound to give thanks to God for you for he hath chosen you to Salvation You will say the Thessalonians received the Gospel before these corruptions were brought into the Church but though Antichrist was not then in being and this corrupt Christianity not then set a foot yet there were some preparations for it The mystery of iniquity already worketh and they were preserved from the taint of it by the Election of God for either God suffereth not the Elect to be deceived in momentous points or sooner or later he reduceth them the purpose of God according to Election must stand Rom. 9.11 Rom. 11.7 The Election hath obtained and the rest were blinded So 2 Tim. 2.18 19. They have overthrown the faith of some nevertheless the Foundation of the Lord standeth sure Still the Elect of God escape the seduction and especially Antichristian Error Rev. 13.8 The dwellers upon Earth shall worship him whose names are not written in the Lamb's Book of Life 3. How careful we should be to support the Hearts of God's People when we speak of his terrible Judgments on the wicked This was the practice of the Apostles every where as when the Author to the Hebrews had spoken of the dreadful estate of Apostates whose end is to be burned Heb. 6.9 But we are perswaded better things of you and things that accompany Salvation though we thus speak he did not condemn them all as Apostates nor would not discourage them by that terrible Threatning So again after another terrible passage Heb. 10.39 But we are not of them that draw back to perdition but of them that believe to the saving of the Soul Once more when another Apostle had spoken of the Sin unto death which is not to be prayed for he presently addeth 1 Joh. 5.18 19. Whosoever is born of God sinneth not but he that is begotten of God keepeth himself and that wicked one toucheth him not And we know that we are of God and the whole World lieth in wickedness Zuinglius saith Bone Christiane hâ—â—c nihil ad te c. Good Christian this is not thy portion when he had flashed the terrours of the Lord in the face of Sinners The reasons of this are partly with respect to the Saints who sometimes out of weakness and infirmity and sometimes out of tenderness of Conscience are apt to be startled electorum corda semper ad se sollicite pudeant Gregor We deserve such dreadful Judgments and therefore fear them partly with respect to our selves that we may rightly divide the Word of Truth 2 Tim. 2.15 Study to shew thy self approved unto God a workman that needeth not to be ashamed rightly dividing the Word of Truth Give every one his portion not make their hearts sad whom God would not make sad and therefore they are much to blame who in reproving Sinners stab a Saint at the Heart and take the doctrine but for a colour to make a perverse application The Apostle here useth more tenderness God shall send them strong delusion But we are bound always to give thanks for you Brethren beloved of the Lord because the Lord hath from the beginning chosen you to Salvation through sanctification of the Spirit and belief of the Truth In the words are two things 1. An acknowledgment of this obligation to give thanks for them But we are bound to give thanks always to God for you Brethren c. 2. The matter or particular cause of his thanksgiving because the Lord hath from the beginning chosen you to Salvation c. First There are 1. the Titles he giveth Brethren and Beloved of the Lord they were not only beloved of the Apostle but the Lord himself both with an antecedent Love bestowing Grace upon them and also a consequent Love they believing in his Name living according to his Precepts suffering for the Truth 2. His obligation to bless God in their behalf we are bound to give thanks to God always for you There is first giving thanks which sheweth his esteem of the blessing 2. Always which sâ—eweth how deeply he was affected with it 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are bound he acknowledgeth a Debt and bond of Duty we must not only give thanks to God for our own Election but the Election of others Out of the law of Brotherly Love we loving them as our own Souls respect to the Gloâ—y of God which is promoted by the Salvation of others as well as our selves 2. The matter of the thanksgiving their Election to Salvation which is two ways amplified 1. By the Antiquity of it from the beginning that is from everlasting for so it is taken sometimes as Joh. 1.1 In the beginning was the Word and the Word was with God That is before the first point of time before God began to create all things 2. From the means of its accomplishment two are mentioned one on God's paâ—t the sanctification of the Spirit The other on ours the belief of the Truth From the whole observe Doct. That the great matter of our thanksgiving to God is his eternal Election of us whether for our selves or others This is that which leaveth a Debt or an indispensible Obligation always to bless and praise his Name In pursuing this Point I shall first consider how Election is here set forth 2. Give you the reasons why this is the great matter of thanksgiving 1. How it is here set forth 1. By the rise of it which is the meer love of God for he calleth these Brethren â—eloved of tâ—e Lord. And that the only original cause and motive of Election is God's Love and Grace this is asserted in other Scriptures As for instance in the Types of Election and Reprobation Rom. 9.13 Iacob have I loved and Esau hâ—ve I hated God's respect to Iacob above Esau is ascribed to his love So to the posterity of Iacob whom he distinguished from other Nations Deut. 7.7 8. The Lord did not set his love upon you and choose you because ye were more in number than any People for ye were the fewest of all People but because the Lord loved you And still the Lord's Election is an Election of Grace There is no antecedent worthiness in the People whom he chooseth 2 Tim. 1.9 not according to our Works but according to his own Purpose and Grace which was given in Christ Iesus before the World began Now Grace is nothing but the Love of God working freely and of its own Inclination 2. The Act it self he hath chosen you making a distinction
of God and hath counted the Blood of the Covenant wherewith he was sancâ—ified an unholy Thing and hath done despite unto the Spirit of Grace That is were in external Covenant with God and visibly dedicated But there is an other Sanctification which is the Fruit of the Spirit 〈◊〉 a real Change in them 1 Cor. 6.11 And such were some of you but ye are washed but ye are justified in the Name of the Lord Iesus and by the Spirit of our God Find this and you find a sufficient Evidence Namely if you become new Creatures and be enabled to forsake Sin and follow after that which is pleasing in the sight of God Sancâ—ification of the Spirit is not so much known by Dedication and Profession but by â—he real and fixed inclination of your Souls to God and Heaven and living accordingly you are turned to God and live to God 2. Your belief of the Truth that is of the Gospel Now this is meant not of a dead Faith or such a cold Assent as only begets an Opinion in us of the truth of Christian Religion but such a lively Faith as bringeth us under the power of it For it is opposed to them that do not receive the Truth in the love of it Ver. 10. To them that believed not the Truth because they had pleasure in Vnrighteousness Ver. 12. That lived under the power of fleshly and worldly Lusts. And it is spoken of them who had received the Truth so as to obey it and suffer for it as the Thessalonians are described all along And in short such a belief of the Truth as caused them to enter into Covenant with Christ and make conscience of their Fidelity to him And here in this Verse we learn That a bare belief of the Truth doth not save unless accompanied with the Sanctification of the Spirit And therefore both must be taken together when the Word cometh to us not in Word only but in Power and much assurance and joy in the Holy Ghost it is an infallible evidence of our Election of God 1 Thess. 1.5 Alas many have a general cold belief of the Gospel that never felt the effect of it upon their Hearts 4. Observe the necessary Connection that is between both these Means The Sanctification of the Spirit and the Belief of the Truth 1. There is a necessary Connection between them as between the Cause and the Effect For none are powerfully drawn to believe in Christ but such as are Sanctified by his Spirit It is not in the power of any Creature to incline us to God or bring us to come to him by Christ. But this Work is wholly reserved to the Spirit And so the Lord himself doth powerfully bring to pass his own Decrees as by Christ Redeeming so by the Spirit Sanctifying The Spirit is the Author both of Faith and Holiness Saving Grace is called a New Creature 2 Cor. 5.17 Therefore if any Man be in Christ he is a New Creature Ephes. 2.10 For we are his Workmanship created in Christ Iesus unto good Works which God hath before ordaineâ— that we should walk in them And to Create is the Work of a Divine Power Creatâ—re and Creator are Relatives And certainly the noblest Creature such as the New Creature is cannot be framed by any but God It is called a New Birth and the New Birth is only from the Spirit Iohn 3.5 6. Well then these are fitly coupled the Sanctification of the Spirit and Belief of the Truth That God's Work may make way for ours 2. There is the Connection of Concomitancy between the Gospel and the Spirit The Spirit only goeth along with the Gospel and no other Doctrine and so both external and internal Grace are of God John 17.17 Sanctifie them by thy Truth thy Word is Truth It was fit that a Super-natural Doctrine should be accompanied with a Supernatural Operation and Power How else should it be known to be of God The Truth and the Spirit are inseparable Companions Where there is little of God known there is little of his Spirit As in the Natural Truth revealed to the Heathens Somewhat God shewed unto them Rom. 1.19 In the darker Revelation to the Iews there is but a fainter degree of the Spirit but Grace and Truth come by Iesus Christ. There goeth along with the Doctrine of the Gospel a mighty Spirit of Holiness for thereby God would prove the Verity and Truth of this Religion and suitably to the rich Mercy prepared for us in Christ. 3. There is a subordination of Faith to this Work of the Spirit by the Truth For the greatest Things work not till they be considered and beliâ—ved 1 Thess. 2.12 Ye received it not as the Word of Men but as it is in Truth the Word of God which worketh effectually also in you that believe A sound Belief produceth strong Affections and strong Affections govern our Practice and Conversation So that fitly are these things united as the fruits of our Election and means of Salvation 2. Why this is the great matter of our thansgiving to God That I shall evidence in the following considerations 1. That Thanksgiving to God is a great and necessary duty expresly injoin'd by him and expected from us 1 Thess. 5.18 In every thing give thanks for this is the will of God concerning you in Christ Iesus When God hath interposed his Will all debates are silenced If there were nothing else in the case this is motive enough to a gracious Heart for the fundamental reason of all obedience is the Will of God Our thankfulness is no benefit to God yet he is pleased with it as it sheweth our Honesty and Ingenuity And to us Christians the very Life and Soul of our Religion is Thankfulness therefore God will have us continually exercised in it Heb. 13.15 Let us offer the Sacrifice of Praise continually that is the fruit of our Lips giving thanks unto his Name As our understanding was given us to think of God and know him So our speech was given us to speak of God and praise him We praise God for all his works we give him thanks for such as are beneficial to us In Praise we ascribe all Honour Excellency and Perfection unto him In giving thanks we express what he hath done for our selves or others Now this must be done continually for God is continually beneficial unto us by daily Mercies giving us new matter of Praise and Thanksgiving Besides there are some Mercies so great that they should never be forgotten 2. That we are to give thanks chiefly for Spiritual and Eternal Mercies Eph. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. For we cannot give thanks rightly without a just esteem of the Mercy we give thanks for But spiritual and eternal Mercies do much excel those that are temporal and transitory We are bound to bless the Lord for
little Flock for it is your Fathers good Pleasure to givâ— you the Kingdom And this is accompanied with his active Providence and Care over us all the way thither So that all things are sanctified to us that we may be sanctified to God Rom. 8.28 And we know that all things work together for good to them that love God to them who are the Called according to his purpose 2. It sheweth us that the Elect have cause to bless God if they be chosen to Salvation though not to Wealth Pleasure and Honour These Thessalonians endured great Afflictions for the Gospel sake yet Paâ—l looked upon himself as bound to give thanks always to God for them because he had chosen them to Salvation God disperseth his Gifts variously some are shall I say chosen or condemned rather to Worldly Felicity It is the Will of God they should attain great Wealth and Honour here and will you envy them and repine against Providence though God hath reserved you for a better Estate hereafter Compare two places one is Ier. 17.13 All that forsake thee shall be written in the Earth The other is Luke 10.20 Rejoyce in this that your Names are written in Heaven Which is the better Privilege to be written in Earth or to be written in Heaven To have a great Name in the Subsidy-Book or to have our Names written in the Book of Life The one is their Punishment the other your Blessedness Second Use is Exhortation It presseth you to two things 1. Put in for a share and interest in this Mercy that is to say in the Apostle's words 2 Pet. 1.10 Give deligence to make your Calling and election sure God hath told us who are Elected and who are not Therefore our way is to accept of the general Grace offered and to devote and resign our selves to God and to depend upon the Merits of our Redeemer and put our selves under the Discipline of his Spirit in the use of the appointed Means humbly waiting for his renewing and reconciling Grace and every Day more and more by diligence in the holy and heavenly Life getting your Interest more assured For by this means do we come to know the purposed Love of God and that he hath not appointed us to Wrath but to obtain eternal Salvation by our Lord Iesus Christ. We need not say who shall go up to Heaven to know the Mind of God Our Election is known to us by our Vocation and our Vocation by the Fruits our walking before him in Holiness and Righteousness all our Days Surely the knowledg of our Election is a thing greatly to be desired because our Eternal Happiness and all Spiritual good Things depend upon it Election is the free Love of God by which he intendeth these Blessings to us This is manifested by Calling by which they begin to be applied to us then the effectual Operation which these Blessings have in us discovereth Calling when we call on the Name of Christ and depart from Iniquity 2 Tim. 2.19 2. We should praise and admire and esteem this glorious Grace and shew our Thankfulness both in Word and Deed. 1. In Word because that is a means to kindle in our Hearts the Love of God and to stir up a Spiritual rejoycing in him Psal. 103.1 2 3. Bless the Lord O my Soul and all that is within me bless his holy Name Bless the Lord O my Soul and forget not all his Benefits Who forgiveth all thine Iniquities who healeth all thy Diseases c. 2. But chiefly in Deed you are more obliged to live to God than other Men whâ—n passing by thousands who in outward â—espects were better than you and you as deep in Sin as they Not only without but against all merit of yours by his singular Grace set you apart for himself Shall I sin against God and grieve his Spirit No Let me glorifie him as long as I have a Day to live SERMON XII 2 Thess. 2.14 Whereunto he called you by our Gospel to the obtaining of the Glory of our Lord Iesus Christ. AFter the Doctrine of Antichrist and God's dreadful Spiritual Jâ—dgments on his Abetters and Followers the Apostle interposeth some matter of Consolation to the Thessalonians As before he comforted them from their Election so now from their Vocation Therefore as we saw the Doctrine of Election set forth in the former Verse with all its appendant Branches and Circumstances So now the Doctrine of Vocation with what belongeth to it Here Calling is set forth 1. By the Author of it he called you that is God who from the beginning hath chosen you to Salvation 2. The outward Means by our Gospel 3. The End which is double 1. Subordinate in the word Whereunto to Faith and Holiness 2. Ultimate to the obtaining of the Glory of our Lord Iesus Christ. Whereunto he called you c. Doct. All that are Elected by God are in time effectually called by Faith and Holiness to obtain Eternal Life 1. I shall open effectual Calling by what is said of it in the Text. 2. That all chosen by God are called in this Way 1. Let me explain Effectual Calling 1. The Author of it he called you Namely God spoken of in the former Verse I prove it by these two Reasons 1. None else hath Authority to call 2. None else hath Power to call 1. Authority to call either to Duties or Priviledges for Calling is an earnest invitation to Duties upon the offer of several Priviledges 1. Duties 1. God is our proper Lord and rightful Soveraign He may justly challenge our Obedience being our Creator he is our Owner and being our Owner he is our Soveraign and Law-giver and may enact what Laws he pleaseth Certainly Creation giveth him an interest in us For every Man taketh himself to have anâ— Authority over what he hath made to dispose of it as he pleaseth Now he that properly made all things is God Man is said to make a thing as he bestoweth Arâ— upon it but God bestoweth Being upon it A Potter may form his Clay into what Vessel he pleaseth to make one Vessel unto Honour and another unto dishonour Rom. 9.21 that is either a Dish for Food or a Vessel to serve the vilest uses of Nature for Meat or Excrements But we speak of Rational Creatures that are capable of proper Government Surely God made us and hath a right to govern us Our Parents are but Instruments of his Providence they know not how the Child is framed in the Womb c. Now he calleth upon us to do our Duty with Original Supreme Authority we may refuse others if they speak not to us in his Name they have no right over our Consciences to impose new Duties upon us James 4.12 There is one Lawgiver who is able to save and to destroy Now his Calling being a powerful Excitation to do our Duty it originally belongeth to God 2. As to Priviledges The Blessings God offereth are so great and glorious
is the Author It is not an Invention of Man but a Secret that came from the Bosom of God Again it is called Christ's Gospel The Gospel of our Lord Iesus Christ 2 Thess. 1.8 As the principal Subrevealer who made known unto us most fully the Mind of God And then on the Apostles who were Instruments chosen and intrusted by Christ to declare it to the World both by Word and Writing The Scripture is an Authentick Record wherein all things are delivered to us both concerning our Duties and Priviledges Therefore when he saith our Gospel he doth not mean it of principal Revelation but in regard of Dispensation and Trust. 1 Tim. 1.11 The glorious Gospel of the Blessed God is committed to my trust Therefore this word our Oospel is 1. A word of Fidelity that argued the Conscience to this Duty that owneth the Trust committed to him and that this was his chief Work and Charge 1 Cor. 9.17 A Dispensation of the Gospel is committed unto me 2. It is a word of Esteem Love and Affection what we love we call ours Rom 16.25 Now to him that is able to stablish you according to my Gospel Paul was glad he had such Interest in it as to be a Preacher of it And Believers should be glad they are partakers of the benefit Ephes. 1.13 In whom ye trusted after ye heard the Word of Truth the Gospel of your Salvation It is theirs and ours Oh blessed be God for this 3. It is a work importing Diligence our Gospel that which he preached with so much Labour and Hazard he followed this Work close Acts 20.24 I count not my Life dear that I may finish my Course with joy and the Ministry which I have received of the Lord Iesus to testifie the Gospel of the Grace of God He was willing to die and suffer any thing for the Gospels sake 4. The Consent and Harmony between him and the rest of the Apostles Sometimes he calleth it My Gospel to assert his own Apostolical Authority as Rom. 2.16 Sometimes Our Gospel 2 Cor. 4.3 to note their common Consent who were the authorized Messengers of our Lord Jesus Christ. It is our Gospel the same jointly attested by all Christ's chosen Messengers 3. The ends of this Calling They are either Subordinate or Ultimate 1. Subordinate in the word Whereunto he hath called you that is to Faith Holiness and Salvation we are called to all 1. God calleth us to the Faith of the Gospel he hath not only ordained us to believe but called us to believe without Calling there can be no Faith Rom 10.14 How shall they believe in him of whom they have not heard But upon Calling there must be Faith or else we make void the Dispensation of God which we are under 1. There must be a belief of the Gospel in general The voice of the Creatures calleth upon the Gentiles to believe an Infinit Eternal Power that made Man and all Things And the condemnation of the Gentle World is that they know not God and glorifie not God as God after this Revelation made to them but to believe in Christ is a mystery to Nature and dependeth upon God's special Revelation in the Gospel Therefore the Eternal and Internal Power of the Spirit accompanieth it to convince the World that it is Sin not to believe in Christ. The External Power in Miracles and the Internal in the Illumination of the Mind John 16.9 The Spirit shall convince the World of Sin because they believe not in me That is receive not the Faith of the Gospel or believed not that Christ was the true Messiah the great Prophet and Doctor of the Church 2. This Call doth aim at not only a belief of the truth of the Gospel in general but also a particular Affiance in Christ according to the terms of the New Covenant General assent to the truth of the Gospel is only considerable as it leadeth on other Things Now that I may not wander I will refer them to two Things 1. A Fiducial Assent 2. An Obediential Confidence This is the belief of the Truth we are called unto 1. The Assent must be Fiducial or accompanied with a trust in Christ. Ephes. 1.13 In whom ye also trusted after that ye heard the Word of Truth the Gospel of your Salvation The meaning is the Gentiles after they heard the Gospel and believed the Truth they did trust themselves in the Hands of Christ to be brought by his Saving and Healing Methods to eternal Happiness It is a mighty thing to have such a Belief as may produce Trust or a venturing our selves in the Hands of Christ against all hazards and whatever befalleth us are content to save our Souls on his Terms This breedeth holy Security or Courage 2 Tim. 1.12 For I know whom I have believed and I am persuaded that he is able to keep that which I have committed unto him against that Day 2. This Confidence must be Obediential not a devout Sloath or Carelessness To trust in his Mercies and neglect his Precepts crosseth the Tenor of his Covenant Psal. 119.60 I made haste and delayed not to keep thy Commandments It is true Religion when Faith Love and Hope concur Jude ver 20 21. But ye Beloved building up your selves on your most holy Faith joyning in the Holy Ghost keep your selves in the Love of God looking for the Mercy of our Lord Iesus Christ unto Eternal Life I know there is a trusting in his Pardon for our Failings and that Justification is a great Privilege as well as Salvation but Pardon is promised to the Sincere that with an honest Heart perform their Duty Psal. 32.2 Blessed is the Man to whom the Lord imputeth not Iniquity and in whose Spirit there is no guile And Rom. 8.1 There is no Condemnation to them who are in Christ Iesus who walk not after the Flesh but after the Spirit So that still our confidence in Christ must be obediential 2. We are called to Holiness this is every where asserted in the Scripture 1 Thess. 4.7 For God hath not called us to Vncleanness but to Holiness And it enforceth it on seveveral Grounds As 1. That there may be a likeness between the Person calling and the Persons called 1 Pet. 1.15 But as he that called you is Holy so be ye holy in all manner of Conversation It is true Religion to imitate what we worship For Knowledg and Esteem always work an Assimulation and therefore if we know the True God and love him we will study to be like him Certainly we have not a true knowledg of God if we do not know him to be a Pure and Holy God he hath shewed it in his Laws shewed it in his Providence and shewed it in his Gospel by which we are called The Gods of the Heathen taught Sin by their own Example Their impure Lives are recorded by their Poets Austin tâ—lleth us of a Young Man who was encited to Wantonness by seeing the
â—e is Ephes. 5.27 That he might present it to himself a glorious Church not â—aving Spot or wriâ—kle or any such thing but that it should be Holy and without Blemish Then it is a glorious Church Christ hath done his whole Work Holiness is the Beauty of God himself Exod. 15.11 and puts an Excellency on us if we love it and imitate it Prov. 12.26 The Righteous is more excellent than his Neigbour But the way of the Wicked seduceth them We do not only excel other Men but we are more amiable in the sight of God Prov. 11.20 The Upright is his delight In short it is a part of Salvation it self and a Means to that which remaineth Act. 26.18 Inheritance among them which are Sanctified by Faith in Christ Iesus 3. Let us reflect upon our selves Have we God's Call Have we obeyed the Gospel This will clear up your Election to you 2 Pet. 1.10 Wherefore the rather Brethren give diligence to make your Calling and Election sure For if ye do these things ye shall never fall Do you find such a belief wrought in you by the Spirit as begins in brokenness of Heart and ends in Holiness for Christ came to call Sinners to Repentance Matth. 9.14 That is Men sensible of Sin to holiness of Heart and Life to return to God that we may first live to him and then with him 4. To improve the belief of the Glory promised 1. To sweeten Obedience or a câ—â—se of Holiness which for the present is so tedious to the Flesh. Now here is our Labour hereafter our Recompence 1 Cor. 5.58 Every day we should grow more meet for his Glory Col. 1.12 2. To a contempt of all Worldly Things good or evil If good many are pleased with this World 's good Things but have no affection to Spiritual and Heavenly Things Like the rebellâ—ous Israelites who more desired the Onions and Garlick of Egypt than the Milk and Honey of the Promised Land or the Celestial Manna Numb 11.5 6. Worse than Prodigals that rest satisfied with Husks of Swine than Bread which is in their Father's House They have their good Things Now we should remember we are called off from these Things from dreggy Contentments base Injoyments to the Glory of our Lord Jesus Christ. 3. The evils of the World Crosses Afflictions After we have suffered a while the God of all Grace who hath called us unto his Eternal Glory by Christ Iesus make you perfect stablish strengthen settle you And 2 Tim. 2.11.12 It is a faithful saying For if we be dead with him we shall also live with him If we suffer we shall also reign with him Our Afflictions are both breves leves light and momentary 2 Cor. 4.17 For our light Affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory Our sufferings are small if compared with the Reward The time short if compared with Eternity There is a two-fold Eternity that eternal Death which the Wicked must endure that eternal Life which we enter into This should sweeten all bitter Waters 4. To dispose and prepare us for Death The contemplation of Immortality hath left strong impressions on the Hearts of Heathens some Burnt themselves as impatient to tarry longer If a dark view vain hope cause this what should a sure Promise and Earnest of the Spirit do 2 Vse To the Called 1. Bless God for this Calling The woful Estate out of which we are called and the blessed Eâ—tâ—te into which we are entered compared togethâ—â— should make us wonder 1 Pet. 2.9 Ye should shew forth the Praises of him who hath called you out of darkness into his marvelous Light 2. Walk answerably Ephes. 4.1 I therefore the Prisoner of the Lord beseech you that ye walk worthy of the Vocation wherewith ye are called And 1 Thess. 2.12 That ye would walk worthy of God who hath called you unto his Kingdom and Glory SERMON XIII 2 Thess. 2.15 Therefore Brethren stand fast and hold the Traditions which ye have been taught whether by Word or our Epistle THE Apostle after he had comforted the Thessalonians he exhorteth them to constancy in the Truth what-ever temptations they had to the contrary The Comforts he propoundeth to them were taken 1. From their Election vers 13.2 From their Vocation vers 14. His Exhortation is to Perseverance Therefore Brethren c. In the words observe 1. The Illative Particle Therefore because God hath chosen you and called you and given you such advantages against Error and Seduction 2. The Duty inferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand fast It is a Military word you have the same in other places 1 Cor. 16.13 Watch ye stand ye fast c. Ephes. 6.14 Stand therefore having your Loins girt about with Truth The word intimateth Perseverance 3. The Means of Perseverance Hold the Traditions which you have bin taught whether by Word or our Epistle Where observe 1. The Act. 2. The Object 1. The Act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold with strong hand The word implyeth a forcible holding against Assaults whether of Error or Persecution The Thessalonians were assaulted in both kinds the Heathens persecuted them and some were gone abroad that began the Mystery of Iniquity and were ready to pervert them 2. The Object which is propounded 1. By a common and general term The Traditions which ye have bin taught 2. By a distribution Whether by Word or our Epistle I. The common and general term The Traditions which ye have bin taught There are two sorts of Traditions Humane and Divine First Humane Traditions are certain external Observances instituted by Men and delivered from hand to hand from Progenitors to their Posterity These may be either besides or contrary to the Word of God 1. Beside the Word as the Institutions of the Family of the Rechabites in the observance of which from Father to Son they were so exact and punctual that God produceth their example to shame the disobedience of his People Ier. 35.6 7. Jonadab the Son of Rechab our Father commanded us saying Ye shall drink no Wine nor build Houses nor plant Vineyards c. 2. Contrary to the Word of God such as were those of the Phariseeâ— Matth. 15.2 Why transgress ye the Commandment of God by your Traditions Humane Inventions in Religion are contrary to and destructive of Divine Laws Secondly Traditions Divine Are either Heavenly Doctrines revealed by God or Institutions and Ordinances appointed by him for the use of the Church These are the Rule and Ground of our Faith Worship and Obedience The whole Doctrine of the Gospel is a Tradition delivered and conveyed to us by fit Messengers such as the Apostles were 1 Cor. 11.2 Now I praise you Brethren that ye remember me in all things and keep the Ordinances Marg. Traditions as I delivered them to you So that holding the Traditions is nothing else but perseverance in Apostolical Doctrine II. The Distribution that
our Duty to God in all things And the Shield of Faith or a stedfast adhering to the Truths of the Gospel whether delivered in a way of Command Promise or Threatning The Helmet of Hope or a certain and desirous expectation of the promised Glory The Shoe of the preparation of the Gospel of Peace which is a readiness to endure all encounters for Christ's sake who hath made our Peace with God And the Sword of the Spirit which is the Word of God Now if we take this Armour and use it in our Conflicts what doth it serve for to withstand and stand The first is the Act of a Souldier the second is the posture of a Conqueror Here is withstanding till the Field be won and then standing when the Day of Evil is over Here we make our way to Heaven by Conflict and Conquest and hereafter we triumph 2. A treacherous Revolt or yielding to the Enemy by complying with those things which are against the Interest of Christ and his Kingdom for advantage-sake 2 Tim. 4.10 Demas hath forsaken us and loved the present World Back-sliders in Heart are the worst sort of Apostates such as lose their afâ—ection to God and delight in his ways and esteem not of his glorious Recompences for a little Pleasure Profit or Pomp of Living sell their Birth-right for one morsel of Meat Heb. 12.15 16. Some fail in their Understandings but most miscarry by the perverse inclination of their Wills they are carnal worldly Hypocrites that never throughly mortified the fleshly Mind price things as they are commodious to the Flesh and will save them from Sufferings The byass of such Mens Hearts doth easily prevail against the Light of their Understandings III. Prop. The Means of standing fast is by holding the Traditions which were taught by the Holy Apostles Here I will prove 1. That the Doctrine of Christianity taught by the Apostles is a Tradition 2. That holding this Tradition by strong hand when others wrest it from us is the means of our Perseverance 1. That the Doctrine of Christianity is a Tradition I prove it by two Arguments First Matters not evident by the Light of Nature nor immediately revealed to us by God must be either an Invention or a Tradition an Invention is something in Religion not evident by natural Light nor agreeable to sound Reason but is some cunningly devised Fable invented by one or more and obtruded by various Artifices upon the belief of the World Inventions in this kind were Man's Disease not his Remedy Eccles. 7.29 God made Man uprighâ— but they sought out many Inventions As when the Philosopâ—ers sat abrood upon Religion a goodly Chymaera it was they hatched and brought forth Rom. 1.21 22. They became vain in their Imaginations and their foolish Heart was darkned and professing themselves to be wise they became Fools The Inventions little became the Nature of God nor were they profitable to Man for still the great Sore of Nature was unhealed which is a fear of Death and the righteous Wrath of God Rom. 1.32 So that neither Man's Comfort nor Duty was well provided for Surely the Gospel is none of this fort not an Invention of Men but a Revelation of God and a Revelation not made to us in Person but brought out of the Bosom of God by Jesus Christ and by him manifested to chosen Witnesses who might publish this Mystery and Secret to others Well then since the Gospel is not an Invention it is a Tradition or a delivery of the Truth upon the Testimony of one â—hat came from God to instruct the World or reduce it to him not an Invention of Man but a Secret brought out of the Bosom of God by our Lord Jesus Christ. Therefore 't is said Heb. 2.3 4. How shall we escape if we neglect so great Salvation first spoken by the Lord himself and then confirmed to us by them that heard him The Lord bearing them witness c. Christ delivered it to the Apostles and the Apostles delivered it to others 2 Tim. 2.2 Those things which thou hast heard from me among many Witnesses the same commit thou to faithful Men who shall be able to teach others also The Apostles received the Gospel from Christ and the Churches and Ministers from the Apostles and they delivered it down to others until it came to us which is the Means of our believing the Truth and confessing the Name of Christ. This Testimony delivered and conveyed to us by the most credible means and which we have no reason to doubt of is as binding as if we had heard Christ and his Apostles in Person For we have their word in writing though we did not hear them preach and publish it with the lively Voice their Authority is the same delivered either way And that these are their Writings appeareth by the constant Tradition of the Church and the acknowledgment of Friends and Enemies who still appeal to them as a public authentic Record And as they have bin attested by the Church they have bin owned by God and blessed by him to the Conversion and Sanctifying of many Souls throughout all successions of Ages And by this Tradition Christianity hath held up the Head againâ—t all encounters of Time and the persecutions of Adverse Powers have not suppressed it nor the disputes of Enemies silenced the Profession of it but from Age to Age it hath bin received and transmitted to future Generations tho sometimes at a very dear rate And this is binding to us though we saw noâ— the Persons and Miracles by which they confirmed their Message and heard not the fâ—â—st report Yet the Universal Tradition having handed it to us is a sufficient ground of Faith and so we believe through their Word and are concerned in Christ's Prayers Iohn 17.20 For with them and their Successâ—rs as to these necessary things Christ hath promised to be to the end of the World Matth. 28. 20. 2. My next Argument is Becâ—use Christian Religion must needs be a Tradition partly because matter of Fact is the Foundation of it and it is in it self matter of Faith 1. Because it is built upon matter of Fact That the Son of God came from God to bring us to God that is to say appear'd in humanâ— Nature instructed the World by his Doctrine and Example and at length died for Sinners confirming both in Life and Death the truth of his Mission by such unquestionable Miracles as shewed hiâ— to be the Son of God and the Saviour of the World Now a Testimony Tradition or Report is necessary in matters of Fact which of necessity must be confined to some determinate time and place It was not fit that Christ should be always working Miracles always dying always rising and ascending in every place and in the view of every Man but those things were to be oâ—ce done in one place of the World in sight of some particular and competent Witnesses But because the knowledg of them
owned as Apostolical Tradition but what is delivered as such by their Authority which is to leave the Church to the tyranny and usurpation of a corrupt Faction to declare for Apostolicaâ— Tradition any thing which serveth their end and Interest and for which no true historical Evidence is produced Now the unjust and fraudulent practices which they have used to promote this usurpation over the Churches of Christ render them false Men most unfit to be trusted in this kind Partly with respect to the Manner they will have these things to be received pari reverentia pietatis affectu with the same reverence and pious affection with which we receive the Holy Scriptures and so Man's Post is set by God's and unproved Traditions equall'd with Doctrines of Faith Their Opinion is bad enough but their Practice is worse for there they shew they value these things more than the Scriptures As Superstition always aboundeth in its own things Did ever any of their Doctors say the same things of Traditions which they take the boldness to say of Scripture Did they ever call them Pen and Inkhorn or Parchment Divinity a nose of Wax a dumb Rule an obscure and ambiguous Doctrine These Blasphemies they vent boldly against the Scriptures but did they ever spake these of Traditions And again common People are a thousand times better instructed in their Tradition than in the Doctrine of Salvation They skill more of Lent and Ember-weeks c. than they truly understand the Doctrine of Man's Misery and Remedy And call you this Reverence and pious Affection to the Scriptures and Traditions Partly because they would never give us a Catalogue of unwritten Traditions necessary to be observed by all Christians It may be lest they should amaze the People with the multitude of them or else that the People may not know how many of their Doctrines are destitute of Scripture proof and so they plainly be discovered to be Imposers on the belief of the Christian World 6. Though we blame this in Papists yet we reject not all Traditions 1. Because Scripture it self is a Tradition as we proved before and is conveyed to us by the most credible means which we have no reason to doubt of The Scriptures of the Old Testament were preserved by the Jews to whom were committed the Oracles of God Rom. 3.2 Protestants received all the Books which they admitted into their Canon And for the Books of the New Testament the Christian Church hath received them as the Writings of those whose names they â—ear And by the constant Universal Tradition of the Church they are transmitted to us and we have no more reason to doubt of them than we do of Statutes and Laws made by Kings and Parliaments who lived long before we had a being Yea we may be much more confident as the Matter is of greater weight and consequence and these Writings have the signature and stamp of God's Spirit on them and have bin blessed by God to the converting and sanctifying of many Souls And have bin delivered down to us by a succession of Believers unto this very day And by them Christianity hath bin preserved in the World notwithstanding the wickedness of it and hath held up head against all the encounter of Time The persecutions of Adverse Powers have not suppressed it nor the disputes of Enemies silenced the profession of it but still from Age to Age God's Truth is received and transmitted to Posterity 2. Because the truth of Christianity depending upon Matter of Fact chiefly Christ's rising from the Dead it can only be proved by a Testimony which in so extraordinary a case must be made valuable and authorized to the World by the Miracles accompanying it Now the notice of these things is brought to us by Tradition which being unquestionable giveth us as good ground of Faith as it did to them that lived in the Apostles Time and heard their Doctrine and saw their Miracles God's wonderful Works were never intended for the benefit of that Age only in which they were done but for the benefit also of those that should hear of them by any credible means whatsoever Psal. 145.4 Ioel 1.3 Psal. 78.3 4 5 6 7. these things were told them that they might set their hope in God c. 3. Because there are some Doctrines drawn by just consequence from Scripture but are the more confirmed to us when they are backed with constant Church usage and practice as Baptism of Infants Lord's Day singing of Psalms in our Public Worship c. 4. Because there are certain words which are not found in Scripture indeed yet agreeable thereto and are very useful to discover the frauds of Heretics as Trinity Divine Providence consubstantial procession of the Holy Ghost Satisfaction c. 5. We reject not all Church-History or the Records of Ancient Writers concerning the Providences of God in their Days in owning the Gospel which make much for our instruction in Manners and help to incourage us to put our trust in God 6. There are certain Usages and innocent Customs or Circumstances common to Sacred and other Actions which we despise not but acknowledg and receive as far as their own variable Nature and Condition requireth not rejecting them because anciently practised nor regarding them when the general Law of Edification requireth the omission of them But that whâ—ch we detest is that the Traditions of Men should be made equal in dignity and authority with the express Revelation of God Yea that manifest Corruptions and Usurpations as making Rome the Mistress of other Churches and superinducing the Pope as the Head of the Universal Visible Church and the Vicar of Christ without his leave and appointment and such-like other Point should be obtruded upon the World as Apostolical Traditions and to be received with like religious reverence as we do Articles of Faith set down in Scripture This is that we cannot sufficiently abhor as apparently false and destructive to Christianity SERMON XIV 2 Thess. 2.16 17. Now our Lord Iesus Christ himself and God even our Father which hath loved us and given us everlasting Consolation and good hope through Grace comfort your Hearts and stablish you in every good Word and Work The Apostle 1. Giveth thanks for their Election and Vocation Ver. 13 14. 2. Exhorteth them to stick fast to the Truths delivered by Epistles or word of Mouth Ver. 15. 3. Prayeth for them in the words now read So that is the third means of confirming their Faith in the Truth of the Gospel Prayer to God for them Now in a Prayer all things are plain we must put off our Shoes when we draw nigh to God appear before the Lord with naked and bare Feet Therefore here nothing of difficulty will occur our Prayers the more simply and plainly they are exprest the more sincere they are In this Prayer observe I. The Persons to whom this Prayer is addressed Now our Lord Iesus Christ himself and God
even our Father II. The Ground of Audience and success are intimated which are two 1. God's Love which hath loved us 2. The Pledges of his Love which are also two 1. Without us 2. Within us 1. He hath given everlasting Consolation 2. Good hope through Grace III. The Blessings prayed for 1. Increase of Comfort comfort your Hearts 2. Perseverance or Establishment And stablish you in every good Word and Work Where by every good Word is meant the sound Doctrine of the Gospel by every good Work holiness of Life So that here is a great harvest of Matter but we must gather it in by degrees for all cannot be spoken of at once First We begin with the Persons to whom the Prayer is addressed Now our Lord Iesus Christ himself and God even our Father That is I beseech the Lord our Saviour and God our Father to comfort and stablish you The Observations for this Branch shall be brief and short because the proper seat of them lieth else-where I. That Exhortations prevail little without Prayer He had exhorted them to hold fast the Traditions and presently addeth Our Lord Iesus Christ and God the Father stablish you in every good Word and Work It is good to observe how all the parts of the Apostle's Discourse cohere and agree together He first blesseth God for their Election and then sheweth how it is accomplished by Vocation or Effectual Calling Yet the effectually Called need Quickning and Exhortation that we may concur to our Salvation in that way which is proper to us But left the business should seem wholly to rest upon our Will he carrieth up the Matter to God again by Prayer Election doth not exclude God's Means which is Vocation nor Man's means which is Exhortation but that availeth little unless the Matter be brought before God again by Prayer Now this Method is necessary 1. Because all from first to last come from God he is Alpha and Omega First and Last all Things are from him through him and to him The business began with God in his Election and is still carried on through God not only by Effectual Calling but actual Assistance which giveth Success and Blessing and then the Glory of all redoundeth to him 2. Because what cometh from God must be sought of God Ezek. 36.37 I will yet for this be enquired of by the House of Israel to do it for them Compared with the 26 Vers. A new Heart will I give you and a new Spirit will I put within you We must express our desires to God for things agreeable to his Will for God will not force Spiritual Blessings upon us nor give them to us unless we desire them Some things he gave us unasked and without our desire consent or knowledg as a Mediator a New Covenant or offers of Grace yea the first gift of the Spirit but in other things we are obliged to ask 3. A great part of Man's Duty dependeth on Prayer seriously performed There is nothing so conducible to the maintaining of Communion between us and God as a daily sence of our Emptiness and God's both Fulness and readiness to supply all our Wants 1. That it is so that we are empty and God is All-sufficient otherwise there would not be a foundation for Practical Godliness That we are empty John 15.5 Without me ye can do nothing Not only nihil Magnum but Nihil So 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves for our sufficiency is of God That is we are not able to think any thing in order to the Conversion of other Men or our selves we cannot imagin to enter upon this design without any hope of success without God That there is a Fulness in God to supply all our Wants Ephes. 3.20 Now unto him that is able to do exceeding abundantly aboâ—e what we can ask or think that is above what we can imagine and pray for If any Man seriously address himself to any serious Business he is full of Imaginations may it be effected yea or no Alas God outworketh their Thoughts and Prayers and doth things which never entred into our Hearts to conceive That there iâ— a Readiness in God to supply all our Wants otherwise our Prayers would be little encouraged and be dead in the Mouth Now James 1.5 If any Man lack Wisdom let him ask it of God who giveth to all Men liberallâ— and upbraideth not You need not make sâ—ruple or be ashamed to consult with God upon every occasion for he is ready and hath not a conâ—ined Bounty like ours who waste by giving and give from our selves what we impart to others 2. That without this Communion with God would be interrupted and all Religion would die and languish For if we had the Stock in our Hands we would forget and forsake our Father but when still we must be enabled by God to every good Work and we cannot have it unless we acknowledg Him and seek it of him by Prayer Thâ—s keepeth up a sensible dependance of the Creature upon God this Dependance begets Observance Phil. 2.12 And they that continually receive their Dole and Portion from Him are obliged to please him in all things Vse of Direction When you come to wait on the Word or receive here any quickning Exhortation call God into the Business that the thing may not die away in your Hearts Make conscience of Praying as well as Hearing you hear from Man in God's Name but carry it again to God that he may bless it All Religion is carried on between the Pulpit and the Throne of Grace You will thrive if you conscienciously make use of both Ordinances if you hear of Christ in the Word and make use of him in Prayer II. Observation That Prayer must be made to God alone Psal. 65.2 Oh thou that hearest Prayer unto thee shall all Flesh come The Apostle here addresseth himself to God and so must all Flesh. I. He alone is capable of hearing Prayers We conceive of God as an infinite Being Wise Powerful and Good as knowing all things as able to do all things as willing to give all things that we can in reason and righteousness ask of him 1. He knoweth all things our Persons Wants Necessities Prayers Our Persons God knoweth that there is such a Creature in the World as thou art for surely God knoweth whom he hath made and whom he supporteth and governeth A notable Instance we have Acts 9.11 And the Lord said unto him Arise and go into the Street that is called Straight and inquire in the House of Judas for one called Saul of Tarsus for behold he prayeth What a description is here of God's particular Providence the City of Damascus the Street called Straight the House of one Iudas the Person a Lodger there one Paul of Tarsus the Action he was imployed in behold he Prayeth He knoweth our Wants and Necessities Mark 6.8 Your Father knoweth what things you
have need of before you ask him He observed every weary step of David in the Wilderness and all his Tears and Sorrows Psal. 56.8 Thou tellest my Wandrings put thou my Tears in thy Bottle are they not in thy Book He particularly took notice of all the Troubles and Sorrows of his Exile and wandring Condition as if his Tears had been preserved in a Bottle and his Troubles registred or recordeâ— in a Book The Doctrine of the Gentiles was Dii magna curant parva negligunt The great and weighty Matters the Lord took into his Care but left other things to their own event and chance but the Doctrine of the Scriptures is otherwise God taketh notice of every particular Person For our Prayers Psal. 34.6 This poor Man cried unto the Lord and the Lord heard him and saved him out of all his Troubles How obscure soever the Worshipper be in the account of the World if he depend on God the Lord will regard him 2. For his Power he is able to do all Things Mark 14.36 Abba Father all things are possible to thee 3. For his Goodness he relieveth all his Creatures heareth the moans of the Beasts much more the Prayers of the Saints Psal. 145.15 16. The Eyes of all things wait upon the Lord and thou givest them their Meat in due season c. Now this he makes a ground of fulfilling the desires of them that feâ—r him and being near to all that call upon him Vers. 18 19. He that feedeth a Kite will he not provide for a Child Surely we have more reason to trust in God than they if you think this belongeth to his common Bounty But in Spiritual things it is otherwise he is most pleased when we ask Spiritual Blessings 1 Kings 3.10 It pleased the Lord that Solomon asked this thing Well then since none other is capable and God is to him must we come 2. The Scriptures which are the proper Rule of Worship direct us to no other When Christ taught his Disciples to pray he directeth them to God Luke 11.2 When ye pray say Our Father which art in Heaven Invovation is Divine Worship and so done to God alone 3. When the Spirit moveth us to pray he inclineth us to come to God Rom. 8.15 Ye have received the Spirit of Adoption whereby we cry Abba Father Gal. 4.5 6. Because ye are Sons he hath sent forth the Spirit of his Son into your Hearts crying Abba Father He doth not move us to go to the Saints but to God The Vse Well then if any tâ—ouble befal us let us call on God unbosom our selves to him Psal. 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorify me If we want any Grace let us go to the God of all Grace in the Name of Christ Heb. 4.16 Seeing therefore we have a great High Priest that is entred into Heaven Iesus the Son of God let us come boldly to the Throne of Grace tâ—at we may obtain Mercy and find Grace to help us in a time of need We can pray to none but to him in whom we trust Psalm 62.8 Trust in the Lord at all times pour out your Hearts before him Trust is the Foundation of Prayer they that look to God for all will frequently apply themselves to him Our Necessities and Wants are continual both as to the Temporal and Spiritual Things we need not only daily Bread but daily Pardon daily Strength against Temptations therefore let us often come to God III. Observation That Jesus Christ is invoked together with the Father as an Author of Grace and thereby his God-head is proved for he that is an Object both of Internal and External Worship is God Now such is Christ. Of Internal Worship Ioh. 14.1 Ye believe in God believe also in me Though Christ died as Man yet he is God equal with the Father and an Object of Faith and Trust. For External Worship or Prayer the Text is clear Our Lord Iesus Christ and God even our Father That is much for the comfort of the Faithful that we have God to trust in and Christ to trust in that we that have sinned with both hands earnestly have a double ground of our Comfort and Hope the infinite Mercy and Power of God and the infinite Merit of a Mediator There is a great latitude in the Object of Faith and so of Invocation The Lord Iesus Christ himself and God our Father There is no pain so great that God in Christ cannot remove no Danger so dreadful but he can prevent no Misery so deep but he can deliver from it no Enemy so strong but he can vanquisâ— them no Want that he cannot supply When we have a Want that he cannot supply or a Sickness that he cannot cure or a Danger that he cannot prevent or a Misery that he cannot remove or Enemies that are too hard for him then we may sit down and despair and die I speak of both as one for God and Christ are here joined as to the same effect comforting their Hearts and stablishing them in every good Word anâ— Work IV. We can obtain nothing from God unless we seek it in Christ. Therefore the Apostle beginneth his Prayer Now our Lord Iesus Christ and God c. God Alone iâ— abundantly enough for our happiness for there is in him more than abundantly enough to satisfy all the Capacities of the Creature but without a Mediator how shall we come to receive of his fulness If Maâ— had kept innocent God had been enough to us for in Innocency there was no Mediaâ—or but to Man fallen a Mediator is necessary 1. I shall state the necessity of iâ— Because of Distance and Difference we are unworthy to approach his Holy Presence and God hath a Quarrel and Controversy with us which till it be taken up we can expect no good thing from him 1. Distance We are stranged from God by the Fall and having lost his Image lost his Favour and Fellowship and all communion with him so that God now is looked upon by us as out of the reach of our Commerce which hindreth our love and confidence in him for we can hardly depend upon one so far above us that he will take notice of us or take care for us so as to relieve us in our Necessities or help us in our Miseries and give us the Blessings we ask of him or that we shall be welcome to him when we come with our Prayers and Supplications God taught the Israelites their distance and the Apostle telleth us that all that dispensation the Holy Ghost did signify That the way into the Holiest was not yet made â—anifest wâ—ile the first Tâ—bernacle was standing Heb. 9.8 They could not come near God without danger of Death he would not have them so familiar wâ—th him 2. Difference or Controversy A Mediator is used only between disagreeing Parties When Man was guilty God was angry Conscience of Sin
presents God terrible and taketh away all confidence from us so that we are obnoxious to his Wrath and righteous Vengeance Who is able to stand before this Holy God 1 Sam. 6.20 And who can dwell with everlasting Burnings Isa. 33.14 We cannot approach God in any friendly manner 2. I shall shew what Provision God hath â—ade for us The Lord Jesus took this Office at God's appointment of reconciling God to us and appeasing his Wrath and us to God by bringing us back again our alienated and estranged Affections to God How so what hath he done 1. The Distance is in truth taken away by his very Person he is God-Man God and Man meet together in the Person of Christ God doth condescend and come down to Man and Man is incouraged to ascend to God God in Christ is nearer to Man than he was before that we may have more familiar thoughts of him The pure Deity is at so vast a distance from us that we are amazed and confounded when we think of it and cannot conceive an hope that he should concern himself in our â—ffairs But the Son of God is come in our Nature John 1.14 The Word was made Flesh and dwelt among us 1 Tim. 3.16 Grace is the Mystery of Godliness God manifested in the Flesh So that he is more acceptable to us and nearer at hand and more readily inclined to help us for he will not be strange to his own Flesh. 2. The Difference and Controversy is taken up by the Work of his Redemption for God hath set him forth to be a Propitiation or a means of appeasing his Wrath Rom. 3. 25. and to be the Foundation of that New Covenant wherein Pardon and Life is offered to us It is not enough to our Recovery that God be reconciled but Man must be renewed otherwise we remain for ever undeâ— the displeasure of God Now he hath purchased the Grace of the Spirit to be dispensed by the Covenant to bring us home to God Titus 3.5 6. Nor by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour And Rom. 8.2 For the Law of the Spirit of Life in Christ Iesus hath made me free from the Law of Sin and Death Vse Let us be sensible of this unspeakable Mercy that God hath provided a Mediator for us that we may come to God by him Heb. 7.25 Wherefore he is able to save unto the â—ttermost all that come unto God through him seeing he ever liveth to make Intercession for us That the legal Exclusion is removed and a way opened to the Father John 14.6 I am the Wâ—y the Truth and the Life no Man cometh to the Father but by me Otherwise we could not immediately converse with God nor trust in him 1. We see God in our Nature as near at hand and ready to help he came down amongst us and became one of us was bone of our bone and flesh of our flesh And though he hath removed his dwelling into Heaven again it is for our sakes he hath carried our Nature thither to take possession of that blessed Place in our Name if we have a mind to follow him Iohn 14.2 I go to prepare a Place for you 2. Here we see the means of appeasing God's Wrath 2 Cor. 5.19 God â—as in Christ reconciling the World unto himself There is a full Ransom paid all that enter into God's Peace shall have the benefit of it 3. By him we are encouraged to come to pray for every Blessing we stand in need of Ephes. 2.18 Through him we both have an access by one Spirit unto the Father Liberty to approach unto God is a priviledg which we cannot enough value the Wall of Partition between God and us is broken down by Christ he hath compleatly satisfied God's Justice Heb. 10.19 He is now at the right Hand of God interceding for us 1 Tim. 2.5 There is one God and one Mediator between God and Man the Man Christ Iesus and remaineth with God as the great Agent of the Saints Heb. 8.1 2. We have such an High Priest who is set on the right Hand of the Throne of the Majesty in the Heavens a Minister of the Sanctuary c. Perfuming their Prayers with the smoke of his Incense Rev. 8.3 4. And another Angel came and. stood at the Altar having a Golden Censer and there was given unto him much Incense that he should offer it with the prayers of all Saints upon the Golden Altar which was before the Throne And the smoke of the Incense which came with the prayers of the Saints ascended up before God out of the Angel's hand V. Mark the distinct Titles given to God and the Mediator Christ is called our Lord and God our Father Let us see what these Titles import of Lord and Father 1. Christ is represented to us as the Lord so he was set forth by the Apostles at the first preaching of the Gospel Acts 10.36 We preach Peace by Christ Iesus he is Lord of all 2 Cor. 4.5 We preach Christ Iesus the Lord. Col. 2.6 If ye have received Christ Iesus the Lord so walk in him Christ is Lord two ways 1. By that right which belongeth to him as Creator and is common and equal to him with the Father and the Spirit Surely the Creator of the World is the Soveraign of it this Right continueth still and shall continue while Man receiveth his being from God by Creation and the continuance of his being by daily preservation and providence 2. There is novum jus Dominii Imperii a new Right of Empire and Government which belongeth to him as Redeemer and this accrueth to him 1. Partly by the Donation of God Acts 2.36 Let all the House of Israel know that this Iesus whom ye have crucified is made Lord and Christ. This Office of Lord is derivative and cannot be supream but subordinate it is derived from God All Power is given to me both in Heaven and Earth Matth. 28.18 and it is reffered to him Phil. 2.11 That every Tongue should confess that Christ is Lord to the glory of God the Father The supreâ—m right of governing is still in God and sâ—bjection to him is not vacated but established and reserved 2. It is acquired by his own purchase Rom. 14 9. For this end Christ both died and rose again and revived that he might be Lord both of Dead and Living 1 Cor. 6.19 20. Ye are not you own for ye are bought with a price therefore glorify God in your Body and in your Spirit which are God's He had a full right in us before but this Lordship and Dominion which the Redeemer is possessed of is comfortable and beneficial to us and the end of it is to effect Man's Cure and Recovery We could not by our sin make void God's Right and
Title to govern us but yet it was not comfortable to us it was but such a Right as a Prince hath to chastise his Rebellious Subjects We forfeited our Interest in his gracious Protection therefore was this new Interest set afoot to save and recover Fallen Man therefore this Lordship is spoken of as Medicinal and Restorative to reduce Man to the Obedience of God that made him Acts 10.38 God anointed Iesus of Nazareth with the Holy Ghost and with Power who went about doing good and healing all that were oppressed with the Devil It is a Lordship that conduceth to make Peace between God and Man that we may again enjoy his Favour and live in his Obedience Acts 5.31 Him hath God exalted with his right Hand to be a Prince and a Saviour for to give repentance unto Israel and remission of sins This new Lord hath made a new Law of Grace which is Lex Remedians a Remedy propounded for the recovering the lapsed World of Mankind the great benefit is Remission of Sins the great Duty Repentance Use 1. To perswade us to submit our selves to this Blessed Lord by our voluntary consent Psalm 45.11 He is thy Lord worship thou him There is a passive Subjection and a voluntary Submission By a passive Subjection all Creatures are under the Power of the Son of God and our Redeemer And amongst the rest the Devils themselves though grievous Revolters and Rebels are not exempted Every Knee is forced to bow to Christ. By voluntary submission those are Christ's Subjects and admitted into his Kingdom who willingly give up themselves to the Redeemer to be saved upon his own terms 2 Cor. 8.5 They first gave their own selves to the Lord. The Devils and wicked Men are his against their wills buâ— all Christ's People are his by their own consent Vse 2. Let us perform the Duties which this Title calleth for Our Obedience is the best Testimony of our subjection to him Many seem to like Christ as a Saviour but refuse him as a Lord whereas Christ is not only a Saviour to Bless but a Lord to Rule and Command Therefore if we catch at Comforts and neglect Duty we â—o not own Christ's Authority The Libertine yokeless Spirit is natural to all Luke 19.14 We will not have this Man to raign over us Psal. 12.4 With our Tongues we will prevail our Lips are our own who is Lord over us Psal. 2.3 Let us break their Bands assâ—nder and cast away their Cords from us Some are so in Opinion but most in Practice We would not be uner Command we love Privileges but decline Duties But he is the Head of the Church who is the Saviour of the Body Ephes. 5.23 If we would have Privileges by him we must set our selves to obey his Laws If thou hast no care to obey him as a Lord thy esteem of Christ is but imaginary thy knowledg but partial thy application of him unsound But we wilâ— own him as Lord How is that understood Will you give him an empty Title or some superficial Complements and Observances Luke 6â— 46 And why call you me Lord Lord and do not the things that I say It is a Mockage Or will you please your selves with strict Opinions Matth. 6.21 22. For where your Treasure is there will your Heart be also The light of the Body is the Eye if therefore thine Eye be single thy whole Body shall be full of Light if therefore the Light that is in thee be Darkness how great is that Darkness No nothing less than a through subjection to his holy Laws forsaking all other Lords Isa. 26.13 O Lord our God other Lords besides thee have had dominion over us but by thee only will we make mention of thy Name And then a strict Observance Col. 1.11 strengthened with all might according to his glorious Power unto all Patience and Long-suffering with joyfulness Vse 3. Depend upon Christ for the effects of his Love to you which are the Privileges of his Kingdom which are Pardon of Sins Col 1.13 14. In whom we have redemption through his Blood the forgiveness of our Sins the santification of the Spirit Heb. 8.10 This is the Covenant that I will make with the House of Israel after those Days saith the Lord I will put my Laws into their Minds and write them in their Hearts Assistance in carrying on the Spirâ—tual Life that here surely our Lord will not desert us but help us in our Oâ—â—â—ience to him Finally everlasting Life Heb. 5.9 And being made Perfect he became the Author of eternal Salvation unto all them that obey him When the Devil and his Instruments are cast into Hell Christ's faithful Subjects and Servants are advanced into eternal Glory and Blessedness 2. God is represented under the Title of a Father and God even our Father God is a word of Power Father expresseth his good Will and Love God standeth in both Relations to us as he did also to Christ. John 20.17 I go to my God and your God my Father and your Father Both joyned together signifie his Power and readiness to do Good He that is our Father is true God also and he that is true God is also our Father and therefore we may depend on him That which we are to open is the term Father which speaketh both Comforth and Duty to us 1. Comfort For God's dealing with us will be very Fatherly as a Father loveth his Children so will God love his People 2 Cor. 6.18 I will be a Father to â—ou and ye shall be my Sons and Daughters saith the Lord. 1. He will pardon our Sins and Frailties and spare us and pity us notwithstanding our ill deservings Psal. 103.13 Like as a Father pitieth his Children so the Lord pitieth them that fear him Mal. 3.17 They shall be mine saith the Lord of Hosts in that Day when I make up my Iewels and I will spare them as a Man spareth his won Son that serveth him Surely this is a Grace we stand in need of because of our manifold Infirmities and daily Failings 2. He will give Grace that we may â—â—rve him better Luke 11.13 If ye then bâ—â—â—g evil know how to give good gifts to your Children how much more shall your Heavenly Father give the holy Spirit to them that ask him Do but cry to him as an hungry Child to his Father for Bread and God will not deny this great Gift to you 3. God will provide for us and give such an allowance of Temporal Mercies as are convenient Mark 6.25 Take no thought 〈◊〉 your Life what ye shall eat or what ye shall drink nor yet for your Body what ye shall put on And Ver. 32. For after all these things do the Gentiles seek for your Heavenly Father knoweth that ye have need of all these things The belief of Adoption and particular Providence kills all distrustful fears and cares at the very Root 4. He will protect you and preserve you against
Temptations 1 Pet. 1.3 5. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant Mercy he hath begotten us again unto a lively hope by the Resurrection of Iesus Christ from the dead c. Who are kept by the Power of God through Faith unto Salvation 5. He will give you the Kingdom Luke 12.32 Fear not little Flock for it is your Father's good pleasure to give you the Kingdom 2. On the other side this Relation bespeakâ—th Duty For if God be a Father we must carry our selves as Children by our subjection to him that is by submission to his Disposing-Will and obedience to his Governing Will. 1. By an absolute submission to his Disposing-Will For if you would enjoy the Privileges of God's Family you must submit to the Discipline of his Family Heb. 12.6 7 8 9. For whom God loveth he chasteneth and scourgeth every Son whom he receiveth If you endure chastening God dealeth witâ— you as with Sons for what Son is he whom the Father chasteneth not But if you are without chastisement whereof all are partakers then are ye Bastards and not Sons Furtâ—ermore we have had Fathers of our Flesh which chastened us and we gave them Reverence Shall we not much rather be in subjection to the Father of Spirits and live In Heaven where there is no danger of Sin there is no use of the the Rod but while we are in the Flesh we need Correction and if God should not give it us we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Legitimate but Degenerate Sons But in the 10th Verse the Apostle argueth from God's Paternal Authority For they verily for a few days chastened â—s after their own pleasure bâ—t he for our profit fit that we might be partakerâ— of his Holiness Children though they take â—t ill to be beaten by others yet not by their Parents who under God are the cause of their Being and love them and in correction of them seek their Good Much more do we owe this respect to our Heavenly Father who hath a more absolute right over us Parents may err through want of Wisdom their Chastisements may be arbitrary and irregular do much in Passion rather than Compassion but all God's Chastisements come from purest Love and are reguâ—ated by perfect Wisdom and tend to and end in Holiness and Happiness 2. Obedience to his Governing Will. The great duty of Children is to love please obey and honour their Father Mal. 1.6 A Son honoureth his Father and a Servant his Master If I be a Father where is mine Honour If I be a Master where is my Fear 1 Pet. 1.14 15. As obedient Children not fasâ—ioning your selves according to the former lusts in your Ignorance But as he which hath câ—lled you is Holy so be ye holy in all manner of Conversation John 15.8 Herein is my Father Glorified that ye bear much Fruit so shall ye be my Disciples There should be a great tenderness upon us to do any thing that may be a breach of God's Law or tend to God's Dishonour What diligent Observers were the Rechabites of the Institutions of their Family Jer. 35.6 But they said We will drink no Wine for Jonadab the Son of Rechab our Father commanded us saying Ye shall drink no Wine neither ye nor your Sons for ever VI. Observ. They to whom Christ is a Lord to them God is a Father his special Fatherly Love floweth in the Chanel of Redemption and is brought about by the Gospel The Lord from all Eternity predeterminated some to the Adoption of Sons Eph. 1.5 Having predestinated us to the Adoption of Children by Iesus Christ to himself according to the good pleasure of his Will But how doth he bring to pass this Decree By the Redemption of Christ. It is no mean Privilege Christians that needeth so much ado to establish it Gal. 4.4 5. Buâ— when the fulness of the time was come God sent forth his Son made of a Woman made under the Law To redeem them that were under the Law that we might receive the Adoption of Sons Christ came to be the Foundation of a New Covenant before we could have this Privilege Well but whence ariseth our actual Interest I answer By accepting the offer of the Gospel or receiving and owning Christ to the ends for which he came into the World or God sent him into the World John 1.12 But as many as received him to them gave he power to become the Sons of God even to them that believe on his Name That is by depending on his Merits for our Reconciliation with God and submitting to his Laws that he might reduce us to our Primitive Obedience and Love to them Vse Therefore if you would have a share in this blessed Privilege 1. You must be Regenerated by his Spirit for the Relative Change dependeth on the Real our State is not changed till our Natures be changed Iohn 1.12 13. Being born again of the Will of God If you would enter into God's Family and enjoy the Privileges thereof you must be changed by the Spirit 2. There is required on your part an entrance into the Kingdom of the Mediator by Faith and Repentance Matth. 18.3 Except ye be Converted and become as little Children ye shall not enter into the Kingdom of God As little Children are newly entred into the World and beginning their Life all things are become new to them So those that have the priveleges of God's Children must become as little Children enter into a new State carry on a new Life and Trade with which they were not acquainted before Our first admission is by a consent to the New Covenant Gal. 3.26 Ye are all made Children of God by Faiâ—h in Christ depending on the merit of Christ's Sacrifice and binding our selves by a solemn Word to perform the Duties required of us which we renew again in the Lord's Supper VII That we most comfortably come to God by Christ for Grace when we consider our Interest in him and Relation to him Their Relation is here intimated for Jesus Christ is our Lord and God is our Father and surely our Lord will not refuse his own Subjects nor our Father be strange to his own Children 1. It is certain that among Men Relation to any Person or thing indeareth them to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men love their own Children though not so fair and good as others yet they are their own And is it not so as to God See Iohn 13.1 Having loved his own that were in the World he loved them unto the end And Iohn 17.6 I have manifested thy Name to the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word 2. Interest giveth us more incouragement Isa. 63.19 We are thine thou never bearest rule over them they were never called by thy Name That is we are thy People thy Subjects so called so accounted
that we shall be welcome if we do so and because we cannot find any thing in our selves that he will admit us we are troubled But all this while we are but seeking the Sun with a Candle What greater evidence of God's willingness to receive you than the Death of Christ than the Institutions of the Gospel This is above all Evidences that he sent his Son to die for us This is like the Iews who when they had seen many Wonders wrought by Christ would still have a new Sign the greatest Sign is given already Christ dying for a sinful World Men and Angels cannot find out a Sign Pledg and Confirmation of the Love of God above that Yet if that be not enough we have another Sign the Promises and Invitations of the Gospel which show his willingness to welcome Sinners Salvation is offered but not to named but described Persons Therefore if we are willing to come under these hopes upon God's Terms this may satisfy our scrupulous Minds there is no Bar put to us but what we put to our selves by our refusing the Grace as God offereth it Certainly God's Love and Mercy to lost Mankind is our first motive and his willingness to impart good things to them upon his own Terms and surely he is well pleased with our acceptance of them 2. There is Special Love where this Grace is applied to us Ephes. 2.4 5. But God who is rich in mercy for his great Love wherewith he loved us hath quickned us when we were dead in Trespasses and Sins He did not begin to love us when we were converted that is of a more ancient and eternal Rise but when he did begin to apply his Love to us and this is no ordinary but great Love when God was angry with us and pronounced Wrath on us in the Sentence of the Law and appeared as an Enemy in the course of his Providence and the apprehensions of our guilty Fears then to be Reconciled and surely this is a great advantage to draw nigh to God as a Reconciled Father This is the Object of our everlasting Love and Joy Rom. 5.11 And not only so but we also joy in God through our Lord Iesus Christ by whom we have now received the Atonement And this is a prop of confidence in Prayer Could we once believe that he dearly loves us and is reconciled to us and taketh us for his Children that he delighteth in our Prosperity Oh how chearfully could we come into his Presence John 16.27 The Father himself loveth you because you have loved me and believe that I came out from God They have not only his Intercession but the Father 's especial Love which is the ground and hope of Audience Now this particular Interest dependeth on something wrought in our Souls by the holy Spirit our Lord mentioneth two things their Faith in Christ and Love to God 1. Faith in Christ or a thankful acceptance of him as our Lord and Saviour therefore called receiving Christ and entitleth us to the Privileges of Christ's Children John 2.12 To as many as received him to them gave he liberty to become the Children of God even to as many as believe in his Name 2. Love to God John 14.21 He that hath my Commandments and keepeth them he it is that loveth me and be that loveth me shall be loved of my Father and I will love him and manifest my self to him And Vers. 23. If any Man love me he will keep my Words and my Father will love him and we will come unto him and make our abode with him We cannot perceive our Interest in the special Love of God but by our Sincerity Faith in Christ and Love to God When we see God's Love taken in our Hearts we may know that he loveth us especially the latter for by the latter the former is manifested also Gal. 5.6 Faith worketh by Love Now the evidences of sincere Love to God are seeking after God and delighting in him if you cannot find the latter the former will evidence it to you Prov. 8.17 I love them that love me and those that seek me early shall find me The desiderium unionis the desiring seeking Love if it be serious and earnest it is sincere though you find not such delightful apprehensions of his Grace to you Clear that once and when you come to Prayer you may know God loveth you and the dearest Friend we have in the World hath not the thousandth part so much as he yea the highest Angel doth not love God so much as he loveth the lowest Saint God loveth like himself becoming the Greatness and Infiniteness of his own Beeing and with this persuasion pray to him Secondly The second ground of Audience is from the fruit of his Love as demonstrated in the New Covenant wherein we have the matter of everlasting Consolation Surely this Clause respects not the effect and sense in our own Hearts but respects the Matter and Object of our Comfort for he prayeth for the Application of it afterwards Comfort your Hearts c. And besides nothing is more fleeting and oftner interrupted than our Comfort in this Life It would contradict plain sense to call that Comfort which Christians feel and actually enjoy everlasting Comfort Therefore I understand it of the Matter and observe this Doctrine That God hath given all true Believers solid ground of perpetual and endless Comfort I will prove it by three Arguments 1. The Comforts propounded are of an everlasting Tendency and Benefit Pardon and Life to free us from everlasting Death and to bring us into the possession of everlasting Happiness when our Souls and Bodies shall be for ever glorified in Heaven Now the Consolation grounded on the promise of Eternal Life whatever it be in our feeling is in its causes and foundation Eternal The Scripture often insists upon this 1 John 2. 25. And this is the Promise that he hath promised us even Eternal Life Heb. 5.9 And being made Perfect he became the Author of eternal Salvation unto all them that obey him We have by Christ deliverance from Sin and and all the Consequents of it not only for a time but for ever Eternal Peace and Felicity is our Portion So it is said Psal. 119.111 Thy Testimonies have I taken for an Heritage for ever for they are the rejoycing of my Heart It is not an Heritage to lean upon for a while as all our Worldly Comforts are but for ever So Psal. 73.26 God is my Portion for ever That is when all other things fail have spent their allowance can afford us no more relief then we begin to enjoy our true and proper Portion It were endless to heap up places Man for his Sin was cast out of Paradise but surely in the other World there is no change of Estate for Men are past their Trial and must be what they are for ever If you could imagin as some have had the large charity to conceit it
that the condition of the Wicked should be changed yet there is no Reason at all why the state of the Godly should be changed who have past the Pikes and are triumphing with God that they should ever lose that Estate again 2. They depend on everlasting Foundations such as are these 1. The everlasting Love of God Psal. 103.17 The Mercy of the Lord is from everlasting to everlasting on them that fear him Not only from the beginning of the World to the end of the World but from Eternity to Eternity It was an ordinary Form of praising God in the Old Testament for his Mercy endureth for ever 2. The everlasting Merit of Christ which never loseth its force and effect Heb. 9.12 He hath obtained eternal Redemption for us Not that Christ is always propitiating No the Work was performed in a short time but the Virtue of it is of everlasting continuance 3. There is an eternal and unchangeable Covenant Heb. 13.20 Through the Blood of the everlasting Covenant Though the Covenant made with Israel was abolished yet this is everlasting and continueth for ever and shall never be altered because it was able to reach the end for which it was appointed which is the eternal Salvation of Man That was a Temporary Covenant this Eternal Now because this is the main Circumstance and the next ground of our eternal Consolation the Covenant of Life and Peace that God hath made with us in Christ I shall prove the eternal truth and immutable constancy of this Covenant That a Promise be immutable certain and firm three things are required 1. That it be seriously and heartily made with a purpose to perform it 2. That he that hath promised continue in his purpose without change of Mind 3. That it be in the power of him that promiseth to perform what he hath promised Now of all these things there can be no doubt 1. God meaneth as he speaketh when he promiseth to give eternal Life to those that believe and obey the Gospel There is no question but he is so minded when he sent the Lord Jesus Christ from Heaven to assure us of it by his Doctrine to die the Death to purchase it for us and afterward to rise again and enter into that Happiness that he spake of and assoon as he was ascended up on High gave gifts to Men to give notice of this blessed Estate to be had upon the Terms of his New Covenant his Spirit attesting the truth of it by divers Signs and Wonders partly to alarm the drowzy World to regard it and assure the incredulous World that it is no Fable and because they live not for ever did inspire those holy Men before they went out of the Body to write a Book of thiâ— Salvation for the use of the World in all Ages To think that God is not serious in all this yea to make him a Lyar indeed yea to establish a Falshood with the greatest solemnity and demonstration that can be offered to Mankind yea to make a Lye necessary not only to the Governing but Sanctifying of the World Surely then there is a truth in that great Promise which he hath promised us even Eternal Life 2. That God doth continue in his Purpose without change of Mind there is no doubt of it if we consider his Eternal and Unchangeable Nature Mal. 3.6 I am the Lord I change not James 1.17 With him is no variableness neither shadow of turning And what should alter his Purpose Doth he meet with any thing that he foresaw not or knew not before No This is a weakness incident to Man God doth never repent and call back his Grant which he hath by this condescending Act of Grace ensured to the Heirs of Promise 1 Sam. 15.29 The strength of Israel will not Lye nor Repent for he is not as Man that he should Repent Psal. 110.4 I have Sworn and will not Repent thou art a Priest for ever after the order of Melchisedek Christ is by Oath instated in full power of entertaining and blessing his Faithful Servants which shall never be retracted and reversed To take off all doubt he hath given double Assurance his Word and his Oath Heb. 6.17 18. God being willing more abundantly to shew unto the Heirs of Promise the Immutability of his Counsel confirmed it with an Oath That by two Immutable things wherein it is impossible for God to lie we might have strong Consolation who have fled for refuge to lay hold on the hope that it is set before us That we might know that the New Covenant is Unchangeable and Irrevokable and so our Comfort be the more strong certain and stable God was pleased to give sincere Believers this double Assurance by his Word and Oath having regard to our Infirmity and those many Doubts wherewith we are haunted about the World to come God hath ever bin tender of his Word above all that is famed or believed of him this is most conspicuous Psal. 138.2 Thou hast magnified thy Word above all thy Name And Matth. 24.35 Heaven and Earth shall pass away but my words shall not pass away And an Oath is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Apostle tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is interposed usually indeed in a doubtful Matter But though here it needed not God would shew his extraordinary care for our Salvation We see his good Will in the Promise his solicitude in the Oath In short God wouâ—d never be so fast bound but that he doth and will still continue his purpose 3. That he is able to perform it Faith looks to that also for this was the ground and prop of Abraham's Faith Rom. 4.21 Being fully persuaded that what God had promised he was able to perform So must all Abraham's Children that would give glory to God in believing The Way of Salvation is so rare and mysterious and so many difficulties object themselves to our view that we are soon puddered unless we reflect upon the Power of God God is able to find out a way whereby Sinners may be reconciled our corrupt Hearts sanctified and our Sins subdued by his Spirit whereby his Interest in us may be preserved against the Assaults and Temptations of the Devil World and Flesh he is able to receive our Souls to himself after they flit out of the Body And finally He is able to raise our vile Bodies after they are eaten out by Worms and turned into Dust Phil. 3.21 Who shall change our vile Bodies that they may be like unto his own glorious Body according to the working whereby he is able even to subdue all things unto himself Matters of Faith being wholly or mainly future or to come and difficult to be performed And in the mean time we being exerciseâ— with so many Trials an express belief of God's Power is necessary to convert such an obstinate Creature as Man is to sanctify such a sinful Creature to preserve us in the midst of
taken Heb. 7.19 The Law made nothing perfect but the bringing in of a better Hope did whereby we draw nigh to God By the better Hope is meant the sure and comfortable Promises of the Gospel depending meerly on the Grace of God which gives Hope to lost Sinners of recovering Commerce and Communion with God That is solid grounds upon which they may expect the pardon of their Sins and Eternal Life In this sense good Hope is Hope well warranted the solid Reasons are contained in the Word of God Rom. 15.4 Whatsoever things were written afore-time were written for our Learning that we through patience and comfort of the Scriptures might have Hope The great end of the Scriptures is that we might have a sure Hope in God Quod agit tota Scriptura ut credamus in Deum The business of the Scripture is to bring us to believe in God and wait upon him for eternal Salvation There the rule of Commerce between God and us is stated whatever is promised is sure There may be reason to expect some things from God's merciful Nature though we have no Promise about them but the sure and certain Hope is grounded on the Promise that is an express ground of Confidence and Hope that will never leave us ashamed it is well grounded Hope therefore good Hope built on the Promise and Word of the Eternal God 3. By the act or grace of Hope it self this may be called Good either in it self or with respect to the Degree 1. In it self It is good that a Man should both hope and quietly wait for the Salvation of the Lord Lam. 3.26 Bonum is either Honestum Iucundum or Vtile it is good in all regards It is our duty to rest assured in God's Promise It is pleasant to anticipate and forecast a Blessing to come Surely it is delightful to live in the fore-sight of endless Glory It is profitable to support our Hearts under present Difficulties and Troubles and the uncertainties of the present Life 2. In respect of the Degree and Measure of it that is good Hope which is most able to do its Office when it is lively Hope 1 Pet. 1.3 Blessed be the God and Father of our Lord Iesus Christ which according to his abundant Mercy hath begotten us again to a lively Hope Such as doth most support and quicken us The more serious and earnest our reflections are upon Eternal Life the better is the Hope Heb. 6.12 Shew the same diligence to the full assurance of Hope unto the end We should still keep up this sure and desirous Expectation Briefly Hope the Grace is two-fold 1. There is an Hope which is the immediate effect of Regeneration and is a constitutive part of the New Creature Of that the Apostle speaketh 1 Pet. 1.3 Begotten to a lively Hope This meerly floweth from our acceptance of the New Covenant and dependeth upon the conditional offer of Eternal Life we take it for our Happiness resolving to seek it in God's Way without this a Man cannot be a Christian till he hope for Eternal Life to be given him upon Christ's Terms 2. There is an Hope which is the fruit of Experience and belongeth to the seasoned and tried Christian who hath approved his own fidelity to God and hath much trial of God's Fidelity and Faithfulness to him Of this it is said Rom. 5.4 that Experience worketh Hope It differeth from the former because it produceth not only a conditional Certainty but an actual confidence of our own Salvation The former is necessary for we live and act by it the other is very comfortable for it facilitateth all our Acts when we know there is reserved for us a Crown of Life which the Righteous Judg will give in that Day and do not only believe a Resurrection both of the Just and Unjust but our own Resurrection unto Eternal Life But now for the Effects I shall instance in two which suit with the Prayer in the Text Consolation in Troubles and Confirmation in Holiness 1. Support in Troubles when we are certainly persuaded of an happy issue we are the better kept from fainting Phil. 1.19 I know that this shall turn to my Salvation c. He speaketh it of his Troubles and the Machinations of his Adversaries and this Knowledg he calleth in the 20th Verse his earnest Expectation and his Hope The bitterest Cross is sweetned by Hope this carried him through his Sufferings not only with Patience but Comfort As Men in a storm when they see Land take courage it is but enduring a little more Tempest and they shall be safe on Shore To a hoping Christian his whole Life is a rough Voyage but a short one II. To encourage us in working it is Hope sets the whole Wōrld a-work 1 Cor. 9.10 That he that ploweth should plow in hope and that he that thresheth in hope should be partake◠of his Hope Certainly it is Hope sets the Christian a-work Acts 26.7 Vnto which Promise our twelve Tribes instantly serving God day and night hope to come Why are God's Children so hard at work for God but ou◠of love to him and hope to enjoy him for ever Oh! let us continually be serving God let us live always either for Heaven as seeking it or upon Heaven as solacing our selves with the Hopes of it do what ever we do in order to eternal Life and not be taken up with Trifles and this will put Life into our Endeavours it is for a glorious and blessed Estate on which we employ all this labour 2. That this is the free Gift of God I must prove two things 1. That good Hope is his Gift he doth not only give us Objective Grace this is the free and undeserved Mercy of the Gospel or a sufficient Warrant to hope for it which are his gracious Promises But Subjective Grace the Hope by which we expect this Blessedness is freely wrought in us by his Holy Spirit which is a farther confirmation of his love to us That he hath not only given us the Blessedness ◠we hope for but the very Hope it self The Spirit 's Work is necessary 1. By way of Illumination to open the eyes of our minds that we may see what is the hope of his Calling Ephes. 1.18 Alas otherwise our sight cannot pierce so far nor discern any reality in a happiness that lieth in an unseen and an unknown World so as to venture and forsake all that we see and love for a God and a Glory that we never saw Nature if it be not blind in discerning the Duty of Man yet it is pur-blind it cannot foresee the happiness of Man which lieth afar off from us 2 Pet. 1.9 But he that lacketh these things is blind and cannot see afar off A short-sighted Man cannot see things at a distance from him not from any defect in the Object but through the fault in his Eyes so the natural Man blinded by Delusions doth either not believe or forget
the World to come though these things be set before him in the Promises of the Gospel they leave no impression upon his heart There needeth a very quick sight to be able to look from Earth to Heaven therefore till we are enlightned by the Spirit we can have no saving knowledg of those things which pertain to the Kingdom of God or eternal Life 2. By way of Inclination the Spirit doth not only open the Eyes of our Mind but he doth also incline our hearts to mind and seek after these things as our Portion and Happiness Acts 16.14 God opened the Heart of Lydia There is an opening of our Mind and an opening of our Hearts necessary for the Wisdom of the Flesh is kneaded into our Natures and we are prepossessed and entangled with divers foolish and hurtful Lusts. Though we know these things we regard them not and therefore the Work of the Spirit is necessary to incline us earnestly to look and long and patiently to wait for Blessedness to come Gal. 5.5 For we through the Spirit wait for the Hope of Righteousness by Faith Alas otherwise we should never regard these things certainly we would not wait for them with so much patience and self-denial and solace our hearts with these Hopes in the midst of all our Labours Adversities and Troubles when all is in Expectation and so little in Possession 3. By way of Excitation he doth quicken us and comfort us by raising our Thoughts Desires and Endeavours after the promised Glory and Blessedness Rom. 15.13 Now the God of Hope fill you with all joy and peace in believing that you may abound in Hope through the Power of the Holy Ghost It is by his lively Impressions that this Grace is acted in us with any profit our Hope is acted and increased by his Power blessing the Promises of the Gospel to this end 2. That it is his free Gift That which moveth God to give us this Hope is his meer Love and Grace 1. The Matter of Hope is God's free undeserved Mercy The Mercy of God is every where made the great invitation of Hope to the fallen Creature Psal. 130.7 Let Israel hope in the Lord for with the Lord is Mercy and plenteous Redemption Without this there were no Hope for us and therefore the Saints make this their Anchor-hold Psal. 13.5 I have trusted in thy Mercy therefore my Soul shall rejoice in thy Salvation Let others trust in what they will Lord I will trust in thy Mercy This is that which maketh Hope lift up the Head Iude 21. Looking for the Mercy of our Lord Iesus Christ unto eternal Life There is our best and strongest Plea But 2. For the Grace of Hope it is the mere Fruit of the Lord's Mercy such are our undeservings and ill-deservings that nothing else could incline him to give us this Hope He was not induced by any Merits of ours which are none nor hindred by any demerits or sins of ours which were many and great only his Grace moved him to bring us under the hopes of the Gospel that we might set our selves with longing and certain expectation in the way of Holiness to seek after the eternal enjoyment of himself 1 Pet. 1.3 Of his abundant Mercy he hath begotten us to a lively Hope There were so many Provocations on our part such great privileges to be injoyed that nothing but abundant Mercy could give us this Hope II. What incouragement is this in Prayer if God hath given us good Hope through Grace 1. God would not invite and raise an Hope to disappoint it For surely the Lord will not deceive his Creature that dependeth upon his Word and therefore we are allowed to challenge him Psalm 119.49 Remember thy Word unto thy Servant on which thou hast caused me to hope The words contain a double Argument the Promise was of God's making and the Hope of his operation it is thy Word and thou hast caused me to hope his Grant in the New Covenant and his Influence by the Spirit we have a strong Tie upon him as he giveth us the Promise which is a ground of Hope surely we may put his Bonds in suit Chirographa tua tibi injiciebat Domine but when his Spirit hath caused us to hope it is not with a purpose to defeat it and therefore we may expect necessary Blessings such as are support and establishment in Holiness Sometimes God promiseth that we may believe and then promiseth again because we do believe and trust in him Isa. 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee Actual Hope and Trust giveth a fresh Claim or new Interest for God will not fail a trusting Soul as a generous Man will not fail his Friend if he rely on him We count this to be the strongest Bond we can lay upon another to be mindful of us and faithful to us I wholy trust upon you Now much more will God do so when he hath sent his Work before him he will bring this Reward with him when he hath invited Hope by his Promise and caused Hope by his Spirit he will give the Mercy you hope for for he hath prepared you for it by his preventing Grace I remember the Prophet telleth God Jer. 20.7 O Lord thou hast deceived me and I was deceived words that seem to intrench upon the Honour of God Some interpret them as if they were spoken by the Prophet in a Passion others soften them by another rendring Thou hast persuaded me and I was persuaded that is to undertake the Prophetical Office to which I was nothing forward of my self and have found it more troublesome than I expected But why may not the words be spoken as a supposition If I be deceived thou hast deceived me God had told him that he would make him as a Brazen Wall and had raised a Faith and Hope in him that he would bear him out in his Work and so it signifies no more but I cannot be deceived When you have God's Word and a well-grounded Hope it is not a foolish Imagination or vain Expectation God will not deceive a poor Creature that trusts in him for necessary things such as Perseverance and Establishment in Holiness 2. He that giveth us Hope will give us all things necessary to the thing hoped for therefore when God hath called us to the Hope of Eternal Glory by Jesus Christ we may with the more confidence pray for necessary support and establishmeâ—t in the way This Argument seemeth to be urged by the Apostle 1 Pet. 5.10 The God of all Grace who called you to his Heavenly Glory by Iesus Christ afâ—er ye have suffered a while make you perfect stablish strengthen settle you God that called us to Eternal Glory foresaw the Difficulties and Troubles we should meet with by the way and therefore provideth Grace answerable which we are to sue out by Prayer Surely he that called them to
those that are in Poverty Disgrace and Want But God is most mindful of his Afflicted People visiteth them most vouchsafeth most of his comfortable Presence to those that holily and meekly bear the Afflictions he layeth upon them He comforteth us in all our Tribulations 2 Cor. 1.4 The Soul is theâ— more capable of Spiritual Comforts because their Taste is more purged and refined from the dregs of Sense and Grace is more lively and exercised now the more Grace the more Comfort And Prayers are more frequent And Prayers are seldom in vain 3. That our Comforts carry proportion with our Sorrows 2 Cor. 1.5 As our Afflictions abound so do our Consolations This cometh from the Wisdom of God that the Evil may not be greater than our Support and from the Faithfulness of God who will not suffer us to be tempted above what we are able to bear 1 Cor. 10.13 And therefore if he bring on heavy Troubles he puts a suitable measure of Comfort and chearfulness into our Hearts This is Comfort 2. What it is to have our Hearts Comforted It sheweth that the Heart is the proper seat of Spiritual Comfort Psal. 4.7 Thou hast put gladness into my Heart God's Comfort is like a soaking Showre that goes to the Root and refresheth the Plants of the Earth more than a Morning dew that wets only the Surface Other Comforts tickle the Senses and refresh the outward Man but this penetrateth to the very Heart Christ prayeth John 17.13 That they may have my Ioy fulfilled in themselves Christ's Comforts are not reported to the Ear only but felt in the Heart The joy of the World maketh a great noise but in the midst of it the Heart is sorrowful Buâ— God feasts his Children with hidden Manna they have Meat and Drink which the World knoweth not of In their outward Man they are exposed to great Difficulties but their Hearts are filled with joy unspeakable and full of Glory The joy of the Carnal in outward things is foraign and as much as their Senses are pleased their Hearts are full of tormenting Fears and secret Disgusts They may put a good face upon it but dig the most jovial of them to the bottom they have their inward stings and secret horrours of Conscience But in comforting his Children God chiefly deals with the Heart Rom. 5.5 The Love of God is shed abroad in our Hearts by the Holy Ghost given unto us And 2 Cor. 1.22 He hath given us the earnest of the Spirit in our Hearts In establishing this Comfort God doth immediately work upon â—he Soul he useth Means indeed As the Word Rom. 15.4 That you through Patience and Comfort of the Scriptures might have Hope There we have the grounds of Comfort set forth Christ's Redemption the Promiâ—â—s of the Gospel both of Pardon and Life and the Ordinances as the Sacraments as the Eunuch after his Baptism Acts 8.39 He went away rejoycing So in the Lord's Supper we come to eat of Christ's Peace-offerings that we may rejoyce in God Psal. 22.26 The meek shall eat be satisfied they shall praise the Lord that seek him your Heart shall live for ever But his Spirit worketh immediately upon the Soul Either 1. By opening the Understanding to see the grounds and reasons of Comfort Rom. 15.13 Now the God of Peace fill you with all Ioy and Peace in believing that you may abound in Hope through the Power of the Holy Ghost Or 2. By raising the Heart to the lively aâ—t of Joy Acts 13.52 The Disciples were filled with Ioy and with the Holy Ghost Certainly God comforteth the Heart both ways by seeing the Grounds as he worketh Faith Man is a reasonable Creature and it is not imaginable that the Holy Ghost shouâ—d comfort us we know not why he revealeth indeed Supernatural grounds of Comfort but if they be not evident to Reason they are evident to Faith But then the very Joy is executed by the efficacy of his Impression But of that more anon 3. In what sence Comfort may be said to be of God I answer Three ways 1. When it is allowed by him 2. When the Matter is provided by him 3. When it is wrought by him 1. When it is allowed by him and warranted by him Every Man affects Comfort and Oblectation of Mind for otherwise they could never be pleased in that condition they are in nor satisfie themselves It would much undeceive the Carnal World and make them see the folly of their unreasonable joy and quiet if they would put Conscience to the question Is our Joy from God or no that is Doth God allow it me Certainly God doth allow us to rejoyce in our outward Portion Eccles. 5.18 It is good and comely for one to eat and drink and to enjoy the good of all his Labours that he taketh under the Sun all the days of his Life which God giveth him for it is his Portion But so that his Favour may be the matter of our chief Joy for otherwise it is exceeding Folly and gross Carnality to rejoyce in the Creature apart from God And in the midst of the greatest Soul-dangers you must first enquire Are all things right between God and me It is a mighty contempt of God yea brutish Atheism to sit down contented with any thing on this side God Luke 12.19 and to say Soul take thine ease thou hast Goods laid up for many years To sing Lullabies to our Souls when God is angry for Sin this Comfort is not allowed by God There is no peace saith my God to the Wicked Isa. 57.21 It is Spirtitual Madness to dance about the brink of Hell 2. When the Matter is provided by him God in the New Covenant hath propounded excellent grounds of Comfort John 14.1 Let not your Hearts be troubled ye believe in God believe also in me The two great general grounds of support against Heart-Trouble are God's merciful Nature and Christ's Mediation more particular in the New Covenant the promises of Pardon and Life Of Pardon of Sin Rom. 5.1 2 3. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ c. And of Life Eternal 1 Thess. 4.18 And so shall we ever be with the Lord wherefore comfort one another with these words It is good to see what Comforts we live upon and propound to our selves and others more expressly as to Afflictions God's particular Providence that nothing falleth out without God's Appointment 1 Thess. 3.3 That no Man should be moved with these Afflictions for your selves know that we were appointed thereunto It is not Chance or a natural Accident but that which God hath appointed If any Shimei rail the Lord hath bid him curse If any evil come to us is it without God's Fatherly care over his People who ordereth all things for their Profit Heb. 12.10 They verily for a few days chastened us after their own pleasure but He for our profit that we might be partakers of his
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
short Men please themselves in things received 2. In every good Work or in holiness of Life Here needeth the greatest establishment that we may hold on our course to Heaven and the usual Apostacy and Backsliding that Men are guilty of is from the practice of Religion It is ill when the Mind is tainted but worse when the Heart is alineated from God and commonly it is the perverse inclination to the Will that tainteth the Mind Therefore the great Establishment is to be settled in a course of Godliness 1 Thess. 3.13 That he may establâ—sh your Hearts unblameable in Holiness before God even our Father until the coming of our Lord Iesus Christ with all his Sainâ—s Now this Establishment is very difficult First Because of the contrariety of the Principles that are within us Gal. 5.17 For the Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary one to the other so that ye cannot do the things that ye would The Garison is not free from Danger that hath an Enemy lodged within The love of the World and the Flesh was in the Heart before the love of God and Holiness and these are not wholly rooted out yea these are natural to us whereas Grace is a Plant planted in us contrary to nature And the Ground that bringeth forth Weeds and Thistles of its own accord but the Flowers and good Herbs with mush Tâ—llage and Cultivation if it be neglected the Weeds will soon overgrow the Flowers Secondly Because it is more hard to continue in Conversion than to coâ—vert our selves at first In our first Conversion we are more passive it is God that converteth us and draweth us to himself and quickens and plants us into Christ but in Perseverance and fulfilling our Covenanting Duty we are more active it is our Work though we perform it by God's Grace An Infant in the Mother's Womb is nourished by the nourishment of the Mothâ—r but afterwards he must suck and seek his own Nourishment and the elder he groweth the more care of his Life is devolved upon himself Now that which is more our work is more difficult It is true that God that hath begun a good Work doth perfect it but not without our care Phil. 1.6 When we are fitted and prepared unto good Works God expecteth from us that we should walk in them God establisheth us in the Text but it is in every good Work Beside in Conversion we make Covenant with God but by Perseverance we keep Covenant with him Now it is easier to consent to Conditions than it is to fulfil them the Ceremonies at first consent of Marriage are not so difficult as to perform the duties of the Marriage Covenant It is more easie to build a Castle in time of Peace than to keep it in a time of War Peter more easily consented to come to Christ upon the Water but when he begun to try it his Feet were ready to sink Mat. 14.29 30. When Winds and Waves are against us alas how soon do we fail Therefore a good Spring doth not always foreshew a fruitful Harvest nor plenty of Blossoms store of Fruit. We are carried on with great Life and Earnestness for a while in the profession of Religion we consent to follow Christ but when we meet with Difficulâ—ies not foreseen or allowed for we faint and are discourage Thirdly With respect to the Subject in which it is seated which is the Soul with its faculties The strength of the Body is known by Experience rather than by Description but the strength of the Soul must be determined by its right constitution towards Good and Evil. The Faculties of the Soul are either the Understanding wherein lieth the Directive Councel or the Will wherein lieth the Imperial Power or the Affections wherein lieth the Executive Power of the Soul 1. The Mind or Understanding is established when we have a clear certain and full Apprehenâ—â—on of the truth of the Gospel it is called Knowledg the sure and sound and certain apprehension of them is called Faith or Intellectual Assent or the full assurance of Vnderstanding Col. 2.2 when there is a due knowledg of what God hath revealed with a certain persuasion of the truth of it wrought in us by the Holy Spirit Now the more clearly and orderly and certainly we know these things the more powerfully do they affect the Heart and the more we are established He that hath little Knowledg and little Certainty is called weak in the Faith Rom. 14.1 Him that is weak in the Faith receive but not to doubtful Disputations And those that have a clearer Understanding are called strong As Rom. 15.1 We that are sâ—rong ought to bear the Infirmities of the Weak meaning strong in Knowledg So also for certainty of Persuasion it is said Rom. 4.20 Abraham was strong in Faith giving glory to God When in all his Trials he bore up himself upon the Confidence of God's Word and Promise Well then the Mind is confirmed and established when we have a good stock of Knowledg and do firmly believe what we know of God and Christ and eternal Salvation But alas how few Truths do many Christians know especially in their order and as to their worth and weight and certainty and so that if we know these things we know them not as we ought to know them 1 Cor. 8.2 If any Man think that he knoweth any thing he knoweth nothing yet as he ought to know them If we know them Speculatively we know them not Practically If we are able to discourse of these things we do not live by them If we know them generally we do not know them particularly to direct us in all Cases wherein they concern us but are blinded with Temptations If we know them comprehensively so as to look about the compass of them yet not certainly John 17.8 and have knâ—wn surely that I came out from thee so as to venture our Interests upon them If we know them darkly and with an half light we do not know them clearly and with a full light There is many times conviction in the Ore which is not refined into a clear and distinct knowledg such as may awe the Heart if we know these things habitually we know them not actually when we should remember them in their season and Oblivion is a sort of Ignorance Hence come the many doubts we are assaulted with and all the unevenness and uncertainty of our Lives so that the Mind needeth to be established in Grace 2. The Will which is the Imperial power of the Soul Now the Wills establishment is known by its firm and through resolution for God and against Sin For God as Acts 11.23 Barnabas when he had seen the Grace of God was very glad and exhorted them all that with full purpose of Heart they would cleave to the Lord. First choosing then cleaving and this with full purpose when the Will is so fixed in the Knowledg