In differences between God and Baal Christ and Antichrist few are valiant for the truth Ier. 9.3 And they bend their tongue like their bow for lies but they are not valiant for the truth upon the earth for they proceed from evil to evil and they know not me saith the Lord. Contend earnestly Jude 3. It was needful for me to write unto you and to exhort you that you should earnestly contend for the Faith which was once delivered unto the Saints Again 2. There are many sensualists unclean and carnal Gospellers to these God oweth a Judgment Usually the Gospel is removed and given to a Nation that will bring forth the fruits thereof They that use the truth only or principally for their own turns hate to be reformed God will reckon with them Psal. 50.16 17. But unto the wicked God saith What hast thou to do to declare my Statutes or that thou shouldst take my Covenant into thy mouth seeing thou hatest instruction and castest my words behind thee 2. Vse shews you indeed that you love the Gospel Carentia remedii is a grievous misery or else Christ had not come as a great Blessing Neglectus remedii is a grievous sin to be lazy in a matter of such moment Those that never set their hearts to obey the truth Crassa negligentia dolus est There should be constant purpose endeavour striving and not cease striving till we in some measure prevail rejectio or contemptio remedii if we put away the word of God from us Acts 13.46 Then Paul and Barnabas waxed bold and said it was necessary that the word of God should first have been spoken to you but seeing ye puâ— it from you and judge your selves unworthy of everlasting life loe we turn to the Gentiles God will be gone if not from the Land from thy Soul This is the most hainous iniquity of all Heb. 10.28 29. He that despised Moses his Law died without mercy under two or three witnesses of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified aâ— unholy thing and hath done despight unto the Spirit of grace So Esau's despising his Birthright Heb. 12.15 Lest there be any Fornicator or prophane person as Esau who for one morsel of meat sold his Birthright for ye know how that afterwards when he would have inherited the Blessing he was rejected for he found no place of repentance though he sought it carefully with â—ears SERMON IX 2 Thess. 2.11 12. And for this cause God shall send them strong delusions that they should believe a lie That they all might be damned who believed not the truth but had pleasure in unrighteousness WE have considered the sin of those seduced by Antichrist now the Judgment It is twofold 1. Delusion in this World verse 11. 2. Damnation in the next verse 12. 1. Delusion in this World where take notice of three things 1. The Author of it God shall send it 2. The degree or nature of the punishment strong delusion 3. The issue of it that they should believe a lie 2. Their punishment in the next World That they all might be damned who believed not the truth but had pleasure in unrighteousness where take notice 1. Of the terribleness of it it is no less than everlasting damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Justice and Equity of it They believed not the truth but had pleasure in righteousness 1. I begin with their Judgment in this World For this cause God shall send them strong delusions that they should believe a lie Doct. That by Gods just Judgment there is an infatuation upon the Followers and Abettors of Antichrist that they swallow the grossest errors to their own destruction To clear this I shall speak 1. To the Author 2. The degree or kind of the punishment 3. The effect and issue 1. As to the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here a difficulty ariseth For God is not and cannot be the Author of sin He that is essentially good cannot be the cause of evil And he that is Vltor peccati the avenger of sin cannot be Author peccati the Author of it If he should cause man to sin how will his punishment of it be just I Answ. As it is a sin God hath no hand in it but as it is a punishment of sin God hath to do in it To clear this to you consider 1. He that is the supreme Lord and Governour of his Creatures is also their Judge For Legislation and Judgment belong to the same Authority And therefore God is called sometimes our King and sometimes oâ—r Judge Gen. 18.25 Shall not the Iudge of all the earth do right Rom. 5.6 Is God unâ—ighteous how then shall he judge the World That is his Office and Prerogative 2. Gods way of judging for the present is either external or internal As for instance there are two acts of Judicature Reward and Punishment In rewarding Gods external Government is seen in dispensing outward Blessings to his people as the fruit of their obedience Micah 2.7 Do not my words do good to him that walketh uprightly His promises speak good and as fulfilled do good yield protection maintenance and such a measure of outward prosperity as supporteth and maintaineth them during their service David owned Gods dealing with him in this sort Psal. 119.56 This I had because I kept thy Precepts So as to his internal Government in giving them peace of Conscience and Joy in the Holy Ghost Rom. 14.17 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Pro. 3.17 Her ways are ways of pleasantness and all her paths are peace These are the internal rewards of obedience And so also God often rewardeth grace with grace As Isa. 58.13 14. If thoâ— turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thy own ways nor finding thine own pleasure nor speaking thine own words Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Iacob thy Father for the mouth of the Lord hath spoken it Psal. 31.24 Be of good Courage and he shall strengthen your heart all ye that hope in the Lord. Proficiency in the same grace is a reward of the several acts and exercise of it So in punishing sometimes he useth the way of external Government by the terribâ—e Judgments exercised upon men for the breach of his Law Rom. 1.18 For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness Heb. 2.2 Every transgression and disobedience received a just recompence of reward
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
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
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
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
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
he that doth thus imperiously aspire subesse Romano Pontifici definimus esse de necessitate salutis that takes upon him a power to make a new Creed and that we are bound to obey him that saith he can change the things which God hath commanded in his word and dispense with them and so by his Decrees make the Commandment of God of none effect and to forgive sins not only already committed but to be committed which God himself never would do that lords it over Consciences enslaving the World to his Usurpations In short that will be obeyed in those things which God hath forbidden and take upon himself an Office which no humane Creature is capable of Who is he that sheweth himself that he is God but he that suffereth himself to be decked with the spoils of Gods own Attributes to be Optimum Maximum the best and chiefest our Lord God the Pope a visible Deity and will be adored by all the Potentates of the Earth with such veneration as greater could not be given to Christ himself if he were corporally present and will have all the World to submit to his Decrees as being infallible that challengeth a power over Angels Purgatory and Hell These things are as clear as day-light and ought to be regarded by us partly that we may bless God who hath freed us from this Tyranny and have a liberty of judging of truth and falsehood out of his holy and blessed word Partly that we may stand fast in this Liberty Those that were never Pope-bitten know not the mischiefs that attend this spiritual Tyranny and God grant that we never more know it to our bitter cost Therefore as Samuel dealt with the Israelites when they would cast off the Theocracy or Gods Government under which they had been well and safely governed unless they forfeited the protection by their own sin that they might be like all the Nations round about them 1 Sam. 8.20 Samuel telleth them what would be the manner of the King that should reign over them 1 Sam. 8.11 12 13. And he said this shall be the manner of the King that shall reign over you he will take your Sons and appoint them for himself for his Chariots and to be his Horsemen and some shall run before his Chariots and he will appoint him Captains over thousands and Captains over fifties and will set them to ear his ground and to reap his Harvest and to make his instruments of War and instruments of his Chariots and he will take your Daughters to be Confectionaries and to be Cooks and to be Bakers And he will take your Fields and your Vineyards and your Olive-Yards even the best of them and give them to his Servants c. So if such a wanton humour should possess us that we must have the Religion of the Nations round about us consider whom you receive spiritually to reign over you The King of Pride who opposeth and exalteth himself above all that is called God or is worshipped c. one that will not only devour your substance but lord it over your Consciences and put out the eye of your reason that you may the better swallow his damnable errours pestilent Superstitions and Idolatries and bold usurpation on the Authority of Christ or else burn your Bodies with temporal fire and cast out your name as one to be condemned to that which is eternal It is easy to open the Flood-gate but when that is done it is not so easy to call back the Waters and when you come to discern the difference between the blessed Yoke of Christ and the Iron Yoke of Antichrist it will be too late for a remedy to repent of your errour The second Use is to shew us how things should be carried in the true and reformed Christianity 1. With such meekness modesty and mortification that our Religion may be known to be established by a Crucified Lord whose doctrine and example do visibly and eminently hold forth the contempt of the World The pride and ambition of the Pastors of the Church hath been the cause of all the evil in it therefore nothing so unsuitable to the Gospel as a domineering spirit we that are to preach Heavenly mindedness and self-denial should not affect the greatness of the World lest our lives contradict our doctrine 2. How eminent and exemplary we should be in our obedience to Magistrates For this is to be opposite to the Antichristian Estate God is very tender of the honour of Civil Powers and Authorities and will have every soul to be subject to them Rom. 13.1 Let every soul be subject unto the higher powers for there is no power but of God the powers that be are ordained of God and again 1 Pet. 2.13 Submit to every ordinance of man for the Lords sake whether it be to the King as Supreme or to Governours as them that are sent by him Great respect and submission is due to them for Gods sake and that we may commend Religion to the profane World and live down the reproaches of the Gospel They were branded as wicked men that were not afraid to speak evil of Dignities that despise Governments in their own hearts or weaken the esteem of it in the hearts of others by their speeches 2 Pet. 2.10 But chiefly them that walk after the flesh in the lust of uncleanness and despise Government presumptuous are they self-willed they are not afraid to speak evil of dignities 3. What a wickedness it is to usurp divine honours We do so when we take that praise and admiration to our selves which is only due to God Acts 3.12 And when Peter saw it he answered unto the people Ye men of Israel why marvel ye at this or why look ye so earnestly on us as though by our power or holiness we had made this man to walk The God of Abraham and of Isaac and of Jacob the God of our Fathers hath glorified his Son Iesus c. and his name through faith in his name hath made this man strong whom ye see and know Yea the faith which is by him hath given him this perfect soundness in the presence of you all SERMON V. 2 Thess. 2.5 6 7. Remember ye not that while I was with you I told you these things And now ye know what withholdeth that he might be revealed in his time For the mystery of iniquity doth already work only he who now letteth will let till he be taken out of the way IN these words is 1. A Digression calling them to remembrance of what he delivered by word of mouth 2. A Progress in the further description of Antichrist He had hitherto been described 1. By his Names and Titles 2. His nature and properties now 3. By the time of his appearing where take notice of three things 1. That Antichrist was not then revealed because there was an Impediment hinâ—ering his Revelation 2. That though he was not then revealed yet that mystery of iniquity
beloved flee from Idolatry and v. 20. But I say that the things which the Gentiles sacrifice they sacrifice to Devils and not to God and I would not that ye should have fellowship with Devils and 2 Cor. 6.16 The worship of Angels Interdiction of certain meats then will-worship and shews of humility Col. 2.16 Let no man judge you in meat and drink or in respect of an holy day or of the new Moon or of the Sabbath days and v. 18. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels intruding into those things which he hath not seen vainly puft up with his fleshly mind and v. 22 23. Why are ye subject to Ordinances after the Commandments and Doctrines of men which things have indeed a shew of wisdom in will-worship and humility and neglecting of the body Contempt of Magistracy 2 Pet. 2.10 But chiefly them that walk after the flesh in the lust of uncleanness and despise Government presumptuous are they self-willed and are not afraid to speak evil of Dignities Thus you see how it began to work and that the Devil from the beginning had sown these tares But was it then in the Apostles time that the mystery of Iniquity did begin to work then 1. We see what need we have to withstand the beginnings and not give way to a further encroachment on the Church of God and 2. That the word of God should dwell richly in us for we have to deal with mystical Iniquity III. Proposition That when that impediment shall be removed then Antichrist shall be revealed only he that now letteth will let till he be taken out of the way where observe 1. It was before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which letteth now it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that letteth the Empire and the Emperour and mark a long succession of Empires is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why not then a long succession of Popes the Man of Sin the Son of Perdition 2. He that now letteth will let Antichrist was but in fieri and that secretly and in a mystery there was desire of rule some superstitious and false Doctrines some mixture of humane inventions borrowed both from Jewish and Heathenish Rites mingled with the worship of God some secret rising of Antichristian Dominion some playing at lesser Game as Victor took upon him to excommunicate the Eastern Churches for the matter of Easter but before this obstacle was removed he could not fully appear and invade the Empire of God and Men till the Emperour was removed out of that City while the Heathen Emperours prevailed there was no place for Church-mens Ambition their times were times of Persecution and it is not Persecution but Peace and Plenty that breedeth corruption in the Churches 3. He that is the Emperour must be taken out of the way that is either by the removal of his Person and Throne from the City of Rome or till the Roman Empire be ruined as it was in the East by the Turk in the West by the Incursions of many barbarous Nations parting it into ten Kingdoms and then by the Translation of the Empire to Charles the Great Well then note three things for the time of Antichrist 1. Before the obstacle was removed he could not appear 2. When this obstacle was removed presently he appeared 3. The degrees of the falling of the one are the degrees of the exaltation and establishment of the other for Antichrist did grow up upon it But they say the Roman Empire is not quite fallen there being a Roman Emperour still But 1. The present Empire is but inane nomen or umbra Imperii a meer name or shadow of the Empire 2. He that then letted in S t Pauls time was the suâ—cession of the Roman Emperours but this is the German Empire now if the Roman Empire were the only impediment the Apostle useth tâ—e word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore as soon as that should be removed Antichrist would infallibly be revealed 3. Though this Empire be not abolished but removed out of Rome it is enough to make good Pauls Prophecy Dixit Apostolus Imperium esse de medio tollendum non prorsus delendum Whitaker Well then since the Seat is left void either the Prophecy is not accomplished at the time or else the Pope is Antichrist for the Nations are long since fallen away from the Roman Empire and the Emperour hath no power nor Authority at Rome Vse To give a new note to discover and desery the man of sin certainly Antichrist is already revealed and we may find him somewhere I prove it by two Argumentâ— 1. The mystery began to work in the Apostles dayes therefore surely it is compleated by this time and not reserved to a short space of time a little before Christs coming to Judgment 2. This spiritual usurped Power wâ—s to break forth upon the fall of the Empire accordingly so it did though it grew to its monstrous excess and height by degrees as to Ecclesiastical Dominion in Boniface the Third who obtaineth from Phocas the Title of Universal Bishop whereas Gregory the Great calleth Iohn of Constantinople the fore-runner of Anti-christ for arrogating the same title as to Kings and Princes SERMON VI. 2 Thess. 2.8 And then shall that wicked be revealed whom the Lord shall consume with the breath of his mouth and destroy with the brightness of his coming THese words contain both the rise and ruine of Antichrist his Revelation and Destruction 1. As to his Revelation there are two things 1. The Title given to Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked 2. His appearing in the World upon the taking away the impediment shall be revealed 2. As to his ruine three things are observable 1. The progress of his destruction which is here considered as begun or as consummated 1. A diminishing of Antichristianism whom the Lord shall consume 2. The finishing thereof in the word destroy 2. The Author the Lord. 3. The means 1. Gods word called his breath or the spirit of his mouth 2. The brightness of his coming namely when he shall come to judge the World in the Glory of the Father First Of the rising of Antichrist and then shall that wicked be revealed 1. The Title given to Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawless one or Son of Belial it is the property of Antichrist to boast himself to be above all laws and to be judged by no power upon earth for therein he resembleth Aâ—tiochus of whom it is said he shall do according to his own will Dan. 11.36 Now if this bâ— one of his Characters it will not be hard to find him out for who is that infallible Judge that taketh upon him to decide all Controversies and judgeth all things and is judged of no man and whosoever doth but mutter against his Dâ—crees and delusions if a private person he is to be destroyed with Fire and Sword if a Prince to be
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
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
temporal Favours and the Comforts of this Life but a renewed Heart is most taken up with spiritual and heavenly Blessings A Man may give thanks carnally as well as pray carnally A carnal Man in Prayer giveth vent to the desires of the Flesh. Iames 4.3 So in Blessing God he may speak from the relish of the Flesh though usually carnal Men seldom give thanks to God Hosea 12.8 I am become rich I have found me out Substance c. Surely Spiritual Blessings should have the preheminence because they concern our well-being and they discriminate us from others which temporal Mercies do not Eccl. 9.1 2. For all this I considered in my Heart even to declare all this that the Righteous and the wise and their works are in the Hand of God no Man knoweth either Love or Hatred by all that is before them All things come alike to all there is one event to the righteous and to the wicked to the good to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the Good so is the Sinner and he that sweareth as he that feareth an Oaâ—h The wicked have many of these Mercies Psal. 17.14 From Men of the World which have their portion in this Life and whose Belly thou fillest with thy hid treasure they are full of Children and leave the rest of their Substance to their Babes And they may own God in them as pleased and well satisfied with the prosperity of the Flesh or a desirous to have more 3. That the best prospect we have of God's Goodness to us as to those spiritual Mercies is in Election 1. There we see all our Blessings in their rise fountain and bosom-cause which is the eternal Love and Grace of God Dulcius ex ipso Fonte Waters are sweetest and freshest in their Fountain there we see that antecedent Love which provided a Redeemer for us which should be matter of continual Love and Reverence to us Ioh. 3.16 There we see the rich preparations of Grace in the new Covenant which could never have entred into our Hearts if elective love had not provided them for us 1 Cor. 2.9 There we see what it was that disposed all those Providences that conduced to our good Biâ—th Education Acquaintance Relations alas we knew not the means of all these things but elective Love was at work for us to cast all circumstances that we might be best taken in our Month. Rom. 8.28 There we see what it was that made all the means effectual to draw us unto God Jer. 5.3 He loved uâ— with an everlasting Love 2. It sheweth us the Lord's distinguishing Grace and who it was that made us differ from others who are left to perish in their Sins All are not called and why we Joh. 14.22 Iudas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the World yea many mighty and many noble are not called 1 Cor. 1.26 God taketh not all nor any of the highest in esteem among Men not many wise and prudent Matth. 11.25 26. At that time Iesus answered and said I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto Babes even so Father for so iâ— seemed good in thy sight Yea many others arâ— left to perish by their â—wn delusions The Reprobates are Specula Iudicii Divini Thâ— Judgments of God on the wicked do exceedingly amplify his Mercies towards us It was the meer elective love of God issuing forth by his powerful and differencing Grace that puâ— the distinction between us and others Surely his peculiar Love to our selves doth most affect us 3. There we see that Grace tâ—at doth take off all self-boasting Eph. 2.8 9. For by Grace are ye saved through Faith and that not of your selves it is the gift of God not of works lest any Man should boast Elective Love prevented all actual or foreseen worth in us And from first to last it is carried on in a way of Grace the Means the Efficacy all is of Grace This was God's great end that Grace might be admired and esteemed by us and be matter of eternal Praise and Thanksgiving Eph. 1.6 To the praise of the Glory of his Grace wherein he hath made us accepted in the Beloved The whole Design is to shew us how we are beloved of God and that we may love him again 1. Vse If Election be the great matter of Thanksgiving to God Then surely this Doctrine should be heard in the Church for the Life and Soul of Christian Religion is Gratitude and what feedeth Gratitude is of great use unto us our Gratitude doth not rise high enough till it come to the first cause that stirred and set all the Whâ—â—ls awork in the business of our Salvation Surely this is a very profitable Point 1. To detect the pride of Man for here we see the true and proper cause of difference between us and others 1 Cor. 4.7 Who maketh thee to differ The difâ—erencing Grace of God proceeding from his Election is the only true Grace 2. Nothing more extolâ—eth the Glory of God in our Salvation For if Man can assume nothing to himself the Glory alone redoundeth to God The more reason and cause why some are chosen and others past by is God's good Pleasure Matth. 11.26 Even so Father because it pleased thee Christ himself consents to it giveth Thanks for it as an act of free and undeserved Mercy 3. No greater incentive to Holiness For here we see the absolute necessity of it together with the strongest sweetest motive to enforce it 1. The absolute necessity of it because it is a necessary means to bring God's purposes to pass Eph. 1.4 He hath chosen us that we should be holy and without blame before him in love He hath chosen none to enjoy everlasting Glory after this Life but such as he hath chosen to be holy here First they must be sanctified and renewed by the Spirit and then walk in all holy Conversation and Godliness And whatever assurance of Election is pretended unto them who lead an unholy Life it is but a vain presumption or ungrounded Perswasion yea a strong Delusion Secondly Here is the sweetest and strongest Motive to enforce it and that is the singular Love of God which breedeth in us a sincere Love to God again and all serious endeavours to approve our selves to him in purity of Living There is no such constraining force in any thing as there is in Love 2 Cor. 5.14 For the Love of God constraineth us c. And no such Holiness as that which floweth from it this is thankful and Evangelical Obedience 4. It is the ground of our solid Comfort in the midst of all the Calamities and Temptations of the present Life because our final happiness is appointed to us by God's electing Love Luk. 12.32 Fear not
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
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
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
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 to raise the Dead are no slight things 3. It is called everlasting Consolation because it is sufficient to do its Work That is to say 1. To reduce us from temporal and flesh-pleasing Vanities Alas the pleasures of Sin are but for a season not worthy to be compared to the Recompence of Reward which Christ hath promised Heb. 11.25 26. Ghusing rather to suffer affliction wâ—â—â— the People of God than to enjoy the pleasures â—f sin for a season Estâ—eming the reproach of Châ—â—st greâ—ter Riches than the Treasures of Egypt 〈◊〉 had respect to the recompence of Reward Whatever is temporal we may soon see the end of it All carnal Injoyments like Flowers wither while we smell on them and the most shining Glory in the World is soon burnt to a Snuff But Eternal Life and Eternal Glory and Eternal Pleasure is secured to us by Christ's Promise All the Delights in the World are but a May-game to these Eternal Pleasures which we shall have at God's right hand for evermore Psal. 16.11 Thou wilt shew me the Path of Life in thy presence is fulness of joy at thy right Hand there are pleasures for evermore Now will you sell your birth-right for one morsel of Meat part with your Eternal Inheritance for a little carnal Satisfaction We have Souls that will noâ— perish and shall we spend our whole time in seeking after things that perish in the using Temporal things carry no proportion with an immortal Spirit We shall live for ever we should look after things that will abide for ever 1 John 2.17 The World passeth away and the Lust thereof but he that doth the Will of God abideth for ever Otherwise what will you do when the Soul shall be turned out of Doors To what Regions must the poor shiftless harbourless Soul be-take it self Surely then this Consolation though we feel it not always and it be frequently interrupted may be well câ—lled Eternal Consolation because it affordeth Argument enough to check our worldly and sensual Inclinâ—tions and to call us off from Time to Eternity 2. To make us stedfast in the Truth and chearful under Sufferings foâ— he saith here The Lord that hath given us everlasting Consolation comfort your hearts and establish you The great use of everlasting Consolation is to comfort and stablish us in a suffering Condition The loss of Temporal Comforts is grievous but it is recompeâ—ced with the promise of eternal Joys revealed in the Gospel Heb. 10.34 Ye took joyfully the spoiling of your goods knowing in your selves that in Heaven ye have a better and an enduâ—ing substance cast not away theâ—efore your Confidence which hath great recompence of Reward And all our Pains and Afflictions are sweetned so far as to keep us from fainting 2 Cor. 4.17 18. Our light Afflicâ—ion which is but for a moment worketh for us a far more exceeding and eternal weight of Glory while we look not at the things which are seen but at the things which are not seen for the things that are seen are temporal but the things that are not seen are eternal The end of God's Covenant and Promises is â—o give us strong Consolation in the midst of Temptations Persecutions and Trials Woâ—ldly Joys appear and vanish in a moment every blast of Temptation scattereth them It is eternal Blessedness which is the cause of solid Comfort in all Dangers Storms and Tempests hither we retreat as to our Sanctuary and find relief In the World all is unstable and uncertain but the Covenant provideth for us eternal Joy and Bliss 3. The third Effect which it is to produce in us is an increase of Holiness to stablish us in every good Word that is not only in sound Doctrine but in every good Work in Holiness of Life our Endeavours should answer our Motives and Ends Abound in the Work of the Lord forasmuch as your Labour is not in vain in the Lord 1 Cor. 15.58 Diligence should not be grievous to us when there is everlasting Consolation at the back of it surely this should put life into all our Endeavours Should we trifle away that time which we are to improve for Eternity John 6.27 Labour not for the Meat that perishes but for that which is to endure to everlasting Life Faith in Christ joined with solid Godliness will lead you to eternal Life There should be in the Saints an eternal Principle which is the Grace of the Holy Spirit and an eternal End which is the pleasing glorifying and enjoying of God and an eternal Rule which is the Will of God and they will have eternal Consolation and Reward Vse of Exhortation 1. Look upon the New Covenant as it is in it self as containing the only solid Grounds of rejoicing the Blessings of it are real certain stable and sutable to the great necessities of Mankind The Blessings are Pardon and Life they are real no Fancies or Chimera's The Gospel is not a Dream or well devised Fable but the greatest reality in the World it speaketh much for it self commending it self to the Conscience by rational Evidence 2 Cor. 4.2 By manifestation of the Truth commending oâ—r selves to every Man's Conscience in the sight of God But more by the Authority of the Son of God who came from Heaven to shew us the way thither And if it had not been so he would have told us John 14.2 For he used great plainness of Speech and Fidelity and is more fully ratified by the Spirit Iohn 16. 8 9 10 11. He will reprove the World of Sin of Rigâ—teousness and of Iudgment They are stable and unchangeable as appeareth by the Covenant Form in which the Coâ—veyance is so strong and firm as will make a Plea in Law 2 Sam. 23.5 He hath made an Everlasting Covenant with me ordered in all things and sure in which is all my hope and desire And suitable to many necessities Here is a Cure for our great Sore by Pardon and satisfaction to our Desires by a fit Happiness 2. Let it be so to you do you fulfil the Duties required if there be any room for doubting it must be of your Qualification therefore that must be made more explicit 1 John 3.19 Hereby we know that we are of the Truth and shall assure our hearts before him We miss much of this everlasting Consolation because we are upon such loose terms with God never hope to have peace upon cheaper terms than clear and undoubted Holiness You are not to model God's Covenant and new make it and bring it down to your humour and liking No the Covenant is unalterable and eternal So the Duties as well as the Priviledges You must take it as you find it and chuse the things that please God Isa. 56.4 There is your claim follow that close henceforth is laid up for me a Crown of Righteousness which the Lord the Righteous Iudg shall give me at that day and not to me only but to all them that love his appearing
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 possession of Everlasting Blessedness by the Mediator did not flatter them into a vain Hope as it will prove if he help us not Therefore he will assist us in these Difficulties and though he will not exempt us from the Conflict yet he will not deny strength When we consent to his Calling it is a sure ground to our Faith that he that hath called will give us all things necessary to our Perseverance for his Calling when it is effectual will not be in vain and to no purpose 1 Cor. 1.9 God is faithful by whom ye were called into the fellowship of his Son Iesus Christ our Lord. 1 Cor. 10.13 There hath no Temptation taken you but what is common to Men but God is faithful who will not suffer you to be tempted above that ye aâ—e able but will with the Temptation also make a way to escape that ye may be able to bear it The intent of his Calling is to bring them to the possession of what he hath called them to If he would at first take us with all our Faults and put us under the Hopes of the Gospel when we were Sinners he will follow the first Grace with continual aids and supports until he hath perfected his Work and therefore when a People are sincere and willing to run all hazards for Christ God will not only give them Glory at the end of their Journey but bear their Expences by the way and therefore we need not be discouraged and say How shall we hold out God that hath given such hope as to venture upon the Difficulties will support you under them he will add more Grace to that Grace that we have received 3. They that have received good Hope through Grace have God's Nature and Promise to rest upon His Nature as he is a gracious God and his Promise as he is a faithful God 1. His Nature as he is a God merciful and gracious That former Experience doth fully manifest he is sufficiently inclined to do us good and therefore will not fail us in our Necessities He hath ever born us good Will never discovered any backwardness to help us thought of us before the World was sent his Son to die for us before we were born or had a being in the World called us when we were unworthy warned us of our Danger when we did not fear it offered Happiness to us when we had no thought of it And lest we should turn our backs upon it followed us with an earnest and uncessant importunity till we came to anxious Thoughts about Christ and began to make it our Business to seek after it by the secret drawings of his Spirit inclined us to chuse him for our Portion and to rejoice in the Hope 's offered How many Contradictions and struglings of Heart were we conscious to e're we were brought to this Ever since he hath bin tender of us in the whole conduct of his Providence afflicted us when we needed it delivered us when we were ready to sink hath pardoned our Failings visited us in Ordinances supported us in Doubts helped us in Temptations and is still mindful of us at every turn as if he would not lose us and shall not we hope in him to the last We may reason as they Iudges 13.23 If the Lord had a mind to destroy us he would not have received a Sacrifice at our hands And so if God had no mind to save us he would not use such Methods of Grace about us 2. His promise so that we must trust his faithfulness after we come under the Hopes of the Gospel There are two great Promises to support us His Presence with us in the midst of our Afflictions and our being ever present with the Lord in Eternal Glory This is that we have hope of all the difficulty is How far God hath promised his Presence with us Certainly he hath promised it Psal. 91.15 I will be with them in troubles And again I will be with them in Fire and Water And again certain it is That God is most with his afflicted People as the Mother keepeth most with the sick Child or the blood runneth to comfort the wounded part And again that he will never leave us to unsupportable Difficulties Heb. 13.5 I will never leave you nor forsake you a negative Gradation And besides there is a general Promise though the Particulars be 〈◊〉 absolutely made certain to us namely that all shall work together for good Rom. 8.28 That giveth us but a probability of Health and outward Protection and Deliverance of a ready support in every Temptation because we are uncertain how far they are for our good but for necessary Grace to our Preservation there is express provision in the Covenant Ier. 32.40 I will make an everlasting Covenant with them that I will not turn away from them to do them good c. 4. It giveth us incouragement in Prayer beacuse they that have this Hope are so much expos'd to the scorn of the World because they trust in an Invisible God and look for all their Recompence in a World to come They think Christians are a company of credulous Fools that please themselves with Dreams and Fancies Psal. 22.7 8. They laugh me to scorn because they say he trusted in the Lord. 1 Tim. 4.10 We therefore labour and suffer Reproach because we trust in the living God Christians thought their Reward sure and therefore endured all things but Atheists and Infidels scoff at them and at all their Comforts as Fanatical Illusions and persecute them Therefore God is in point of Honour engaged to stand by them and to justify their Hope and Trust not always by Temporal Deliverance but by Spiritual Suppoâ—â— and Establishment That it may be seen tâ—â—â—e is a Spirit of God and Glory resteth upon them that is glorified by him however he be evil spoken of in the World 1 Pet. 4.14 God will do so in condescention to his People Nothing goeth so near their Hearts as a disappointment of their Hope in God It is a mighty damp to their Spirits when God doth as it were spit in their Faces and reject their Prayers Psal. 25.2 Oh my God! I trust in thee let me not â—e ashamed At such times the Lord seemeth to countenance the slanders of their Enemies and to cover their faces with shame Vse 1. To persuade you to get this Hope of Eternal Life wrought in your hearts 1. This is the Characteristic and Note of Difference betwixt God's People and others By this we are distinguished from Pagans who are described to be such as have no hope and without God in the World Ephes. 2.12 And 1 Thess. 4.13 Sorrow not as them without hope But Christians are such as have good Hope through Grace and by this we are distinguished from temporary and slight Believers Heb. 3.6 His House we are if we hold fast the confidence and rejoycing of Hope firm unto the end So also Ver. 14. If
3. Why it is to be sought of God 1. He only is able Rom. 16.25 Now to him that is of power to establish you according to my Gospel and the preaching of Iesus Christ c. Surely God never made a Creature too hard for himself He is able to dâ—fâ—at the Power of Enemies and to preserve â—is People in the midst of Temptations So Iude vâ—â— 24. To him that is able to keep you from falling c. And He is able to keep that which I have committed to hâ—â— 2 Tim. 1.12 The Saints gather much comâ—orâ— from this â—or it is a relief to their thoughts against the dreadâ—ul and powerful opposiâ—ion of the World they have no reason to doubt of their Fathâ—r's Love That whiâ—h surprizeth thein is to see all the World against them It is the dreadfulness of power in the Temptation and sense of their own weaknâ—ss therefore the power of God is a fit relief to them 2. God is not very forward to cast you off when he hath a just cause to do it Your constant experience evidenceth this If he here had done so what had become of you long ago For you have given him abundant occasion you have wearied him with your Sins abused his Mercies and yet he hath not cast you off He hath not utterly forsaken you when you have turned the back upon him and have been ready to forsake him but hath kept you from Dangers and in Dangers yea called you to his Grace confirmed you hitherto why should you doubt of his Grace for the future 2 Cor. 1.10 Who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us 2 Tim. 4.17 18. Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be fully known and that all the Gentiles might hear and I was delivered out of the Mouth of the Lion And the Lord shall deliver me from every evil Work and will preserve me unto his Heavenly Kingdom To whom be Glory for ever and ever Amen 3. He hath made Promises of Sustentation and â—â—eservation Psal. 73.23 Nevertheless I am continually with thee thou hast holden me by my right-hand Though he fall he shall not be utterly cast down for God upholdeth him with his Hand If God hath promiâ—â—d to preserve that Gracâ— which he hath once given should not we pray â—or the continuance of it with the â—ore encouâ—agement 4. The experience of the Saints Psal. 9â— 18 When I said my foot slippeth thy Mercy O Lord held me up God's Manutenancy is there asserted Vse Is to press us at all times to look up to God for establishment But especially in two Sâ—asons 1. When we begin to dâ—cline and grow more remiss and indifferent in the practice of Godliness If Grace be weak you must get it strengthened When you grow bolder in Sin and more strange to God and Jesus Christ and have little converse with him in the Spirit Oh! it is time to be insâ—ant and earneâ—â— with God that he would recover you Though you have embezled your Strength yet you have to do with â— Merciful God go to him for Help Psal. 17.5 Hold up my â—oings in thy Path that my foot-steps sâ—ip not You have â—orfeited the more plentiful aids oâ— Grace but beg hâ—m not to forsake you utterly You must confess the Sin but God must remedy the â—vil Psal. 119.133 Order my steps in thy Word and let not any Iniquity have dominion over me Lord I am apt to be led away with worldy Allurements my Spiritual Taâ—â—e is disâ—empered with carnal Vanities But let not Iniquity have dominion over me 2. In unsettled Times when we are full of Fears and think we shall never holâ— out in a holy Course God that keepeth us in times of Peace will hold us up in times of Trouble Psal. 16.8 I have set the Lord always before me because he is at my right hand I shall not be moved FINIS ADVERTISEMENT THere is lately Printed Twenty Select Sermons Preached by the late Reverend and Learned Divine Doctor Thomas Manton in Quarto published by Dr. William Bates
that none else can give us a right to them but God And the Soul can have no security that it doth not usurp and intrude upon the possession of Things that belong not to us till we have his Warrant As the Apostle speaketh of an Office Heb. 5.4 No Man taketh his Honour unto himself but he that was called of God as was Aaron So it is true of all Prerogatives we have no leave to assume and take the Honour of them to our selves till we are called of God That 's our Warrant None came to the Wedding-Feast till they were bidden Matth. 22. Or went into the Vineyard till they were hired Matth. 20. This is the difference between Duties and Priviledges That any Man who will prefer that Office of Charity and Love to us may excite us to our Duties to unquestionable Duties due from the Creature to our Creator But no Man can assure us of right to Priviledges without the Creators leave Man cannot make that to be a necessary Duty to the Creator which is not But Man may warn us of our danger when we disobey God but Man cannot assure us of our right to such Priviledges without God's grant Therefore certainly it is God that must call us 2. None else can have Power for to Calling there is necessary not only the Invitations of the Word but also the effectual Operation of the Spirit None else can change the Heart A Christian is nothing and hath nothing but what God is pleased to work in him by his Divine Power 2. Pet. 1.3 According as his Divine Power hath given us all things that pertain unto Life and Godliness through the Knowledg of him that hath called us to Glory and Vertue It is a work of an infinite Power to give Grace to graceless Souls To make those that are Sensual and Worldly to become Spiritual and Heavenly there being so much opposition to hinder that Work For such is the corruption of Mens Hearts the power of Satan over us that he keepeth possession till a stronger than he overcometh him Luke 11.21 Therefore it is always made the work of his Power who calleth the things that are not as though they were Rom. 4.17 It is still ascribed to his creating Power Either the illumination of the Mind 2 Cor. 4.6 For God who commanded the Light to shine out of Darkness hath shined in our Hearts to give the light of the knowledg of the Glory of God in the Face of Iesus Christ. Or inclinations of the Heart Ephes. 2.10 We can neither think nor effect nor pursue Spiritual and Heavenly Things without it Therefore certainly it is God that calleth us 2. The outward Means by our Gospel Where 1. Consider the Means it self The Gospel 2. The Interest which the Apostle challengeth in it our Gospel 1. The Means it self the Gospel This God useth 1. Because if God will Call and invite the Creature by his Duty to his Happiness It is necessary that his Call should be evident to the Creature by some visible Sign Now the natural Duty of Man is much seen by the Creation Rom. 1.19 Because that which may be known of God is manifest in them for God hath shewed it unto them Psal. 19.1 2. The Heavens declare the Glory of God and the Firmament sheweth his Handy-Work Day unto Day uttereth Speech and Night unto Nighâ— sheweth Knowledg But this Call is made to Man fallen as a Remedy to his lapsed Estate which depending on the Free-Grace of God and can only be known by his Revelation conveyed to us by extraordinary Messengers such as Christ who was the principal Revealer of the Doctrine of God for the saving of the World And him God authorized and sealed to this end John 6.27 Labour not for the Meat which perisheth but for that Meat which endureth unto everlasting Life which the Son of Man shall give unto you for him hath God the Father sealed And then by the Apostles who were instituted by Christ and sent forth to proselyte the World to the Obedience of God and they were also authorized from Heaven by divers Signs and Wonders as long as it was necessary to use that Dispensation for the confirmation of their Message and to shew how dangerous it was to neglect a Doctrine so useful to Mankind and suitable to their great Necessities and so owned by God Heb. 2.3 4. Therefore by the Gospel God called them to this Grace 2. To convince and stop their Mouths that refuse this Calling for the Gospel bringeth Grace home to us and leaveth it upon our choice if we will accept it well and good if not we justly deserve to be rejected for ever Acts 13.26 To you is this Word of Salvation sent What say you to it God hath sent a gracious Message to you in particular will you accept or refuse Acts 3.26 He hath sent him to you to bless every one of you c. It doth excite all and every Man to look after the recovery of his lapsed Estate Surely God doth you no wrong if he severely punish your refusal after he hath invited you to his Grace in Christ. Great is the Misery of those that refuse this Call None of those that were bidden shall taste of my Supper Luke 14.24 They are not only excluded from Happiness but they incur extreme Wrath and Misery Prov. 1.24 25 26. Because I have Called and ye refused I have stretched out my Hand and no Man regarded But ye have set at nought all my Counsel and would none of my Reproof I also will laugh at your Calamity I will mock when your Fear cometh 3. Because to the Elect he will deal congruously and preserve the Liberty of his own Workmanship and therefore dealeth with Man as Man Doth not compel us to be good whether we will or no but doth at the same time teach and draw us John 6.44 45. No Man can come unto me except the Father which hath sent me draw him And I will raise him up at the last Day It is written in the Prophets And they shall be all taught of God Every Man therefore that hath heard and hath learned of the Father cometh unto me Sweetly attemperating the means to our Liberty but accompanying them with his powerful Grace Acts 11.21 The Hand of the Lord was with them and a great number believed and turned to the Lord. It is God doth all prospering the Labours of his Servants So Acts 16.14 God opened the Heart of Lydia so that she attended unto the things spoken by Paul God opened her Heart but by the things spoken by Paul And God loveth to associate or accompany his Power with his own Means Rom. 1.16 It is the Power of God unto Salvation 2. The Interest the Apostle challengeth in it our Gospel Doth it not derogate from the Authority of it to appropriate it to any Man I answer No. Elsewhere it is called God's Gospel The glorious Gospel of the Blessed God 1 Tim. 1.11 He