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
sick of Questions as the Apostle speaks 1 Tim. 6.4 Doting about questions and strifes of words whereof cometh envy c. when they had so much wholsome food to feed upon 5. It did but ingender strife among Christians begat wranglings and disputes in the Church 1 Tim. 6.4 He is proud knowing nothing but doting or sick about questions and strifes of words whereof cometh envy strife railing evil surmisings Vse 1. Let us not fix times many of the Antients were too bold this way and we are apt to it Lactantius peremptorily said The World would endure but two hundred years after his time So many will fix the time of the calling the Jews and of the destruction of Anti-Christ without evident grounds and reasons What God hath revealed is enough to bear us out in our duty and suffering in other things let us patiently wait we see reason to do so when we consider how many men have proved false Prophets 2. Let us not put off the time and set it at too great a distance distant things though never so great will hardly move us that which men put off they do in effect put away they put far off the evil day they would not let it come near their minds to have any operation upon them Look as the Stars those vast Globes of Light by reason of the distance between us and them do seem but as so many spangles so we have but a weak sight of what is set at a great distance and their operation on us will be but small the closer things are the more they will work upon us one that looks upon what God hath revealed of this as sure and near is more affected with it than others are therefore set your selves at the entrance of that World where you must everlastingly be and watch and be ready they that put it off are apt to loyter in their work If Christs coming be not near at hand certainly the time of our departure is at hand and it will not be long e're it come about But this is but Introductive to the Doctrine of Anti-Christ Therefore I come to the second thing Secondly The effect that this error might produce trouble and unsetledness of mind that ye be not soon shaken in mind or troubled In the words there is a two-fold Metaphor the one taken from a Tempest or Sea storm as the word plainly implies that ye be not shaken in mind and the other word is taken from the sudden alarm of a Land Fight which breeds trouble 1. Doct. That Errors breed â—rouble of mind they do not only trouble the Churches Peace Gal. 5.12 I would they were even cut off which trouble you but they hinder tranquillity of mind Gal. 1.7 There be some that trouble you and would pervert the Gospel of Christ. How do Errors hinder tranquillity of mind Partly because it is an unsound foundation it can never yield solid peace we only find rest for the Soul in a true Religion and there where it is purely professed Others are left to great doubts and uncertainties The Lord seems to direct us in this course when we are upon consultation about the taking up of a Religion Jer. 6.16 Stand in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your souls Soul-rest is only found in Gods way and where it is most clearly professed Partly because whatever false Peace is bred there it will at last end in trouble The Apostle compares Seducers Jude 13. to raging waves of the Sea foaming out their own shame and we are told of the Locusts that came out of the Bottomless-pit Rev. 9.5 That they stung like Scorpions Every erroneous way of Religion is comfortless yea their Doctrine breeds anxiety and vexes the Spirit for they have no true way of quieting the Conscience Let us therefore detest Error because it is so much our interest It is the property of truth to beget a delectation of mind it is sweeter than honey and the honey comb Verum est bonum intellectus Truth is the good of the understanding now when we understand truth satisfyingly it breeds an incredible delight when we have been in some perplexities and begin to find out a truth Prov. 24. 13 14. My Son eat thou honey because it is good and the honey comb which is sweet unto thy tast So shall the knowledge of wisdom be when thou hast found it Honey is noâ— so sweet to thy tast as this is to thy understanding When a man hath found out any truth though it be but a natural truth it breeds its oblectation much more spiritual truth it is very pleasing to the understanding and most of all when spiritual Truth is obeyed and practised for the understanding gives us but a sight of it but obedience gives a tast thereof Our Saviour saith Mat. 11.28 29 30. Come unto me all ye that are weary and heavy laden and I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in heart For my yoke is easy and my burden is light If you will but come under Christs blessed Yoke and Scepter and that way of Religion he hath recommended to you you will find an incredible Peace Joy and oblectation in your mind 2. Doct. That Christians should be so established and have such constancy of mind that they should not be easily shaken and moved from the Faith 1. Let us see how this is pressed Sometimes it is pressed from the encouragement of your great hope 1 Cor. 15.58 Be stedfast and unmoveable always abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. First He would have them stedfast and unmoveable these two words have their special signification the one is a degree above the other a man may be stedfast in a thing though he be moved a little in some by-matters but now since your Innocency will bear you out be not only stedfast but immoveable which is a higher degree but take it thus Be stedfast in your selves and unmoveable by the storms of Temptation from without a man is stedfast in himself setled upon his own foundation and you are unmoved when you are strengthned against outward assaults Acts 20.24 None of these things move me neither count I my life dear unto me so I might finish my course with joy A Man may be setled in the knowledge of the truth but he is not unmoveable except he be fortified against all Temptations that may draw him off from his profession Such constancy of mind may be well inforced because of our great hope thus it is pleaded for there Then the absolute necessity of it is urged at other times as Col. 1.23 If ye continue in the Faith grounded and setled and be not moved away from the hope of the Gospel the same condition is required to continue as
moved David against them to say go number Israel and Iudah How shall we reconcile these two places God gave him over to be tempted by Sathan By God as a Judge by Sathan as an Executioner Temptations to sin come immediately from the Devil but they are governed by God for holy and righteous ends So again 1 King 22.22 The evil Spirit had leave and Commission to be a lying Spirit in Ahabs Prophets Go forth and do so and thou shalt prevail with him There is a permissive intention not an effective when they grieve his Spirit God withdraweth and leaveth them to the evil Spirit who works by their fleshly and worldly lusts and then they are easily seduced who prefer Worldly things before Heavenly 3. There is an active providence which raiseth such instruments and propoundeth such objects as meeting with a naughty heart do sore blind it 1. For instruments Iob 22.16 The deceived and the deceiver are hiâ— Take it in Worldly or take it in Religious matters mans deceiving others or being deceived by others it is of God for it is said both are his not only his Creatures but subject to the government and disposal of providence how and whom they shall deceive and how far they shall deceive So Ezech. 14.9 If the Prophet be deceived that hath spoken a thing I the Lord have deceived him This is a great transaction in the World a sad judgment not to be cavilled but trembled at For mans ingratitude God raiseth up false Prophets to seduce them that delight in lies rather than in the truths of God 2. For objects wicked instruments varnish and dress up this cause with all the art they can to make it a powerful deceit and then it is befriended and countenanced by the powers of the World and so easily prevaileth with them who are moved either with worldly hopes or fears and have debauched their Conscience by worldly respects God saith Jer. 6.21 I will lay stumbling blocks before this people If we will find the sin God will find the occasion If Iudas hath a mind to buy his Master he shall not want Chapmen to bargain with him the Priests were consulting to destroy Christ at the same time that the Devil put it into his heart Matth. 26.3 being Alarmed by the Miracle of raising Lazarus Birds and Fishes are easily deceived with such baits as they greedily catch at so God by his just vengeance ordereth such occurences and occasions as take with a naughty and carnal heart 2. The degree or kind of the punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it strong delusion or the efficacy of error that is such delusion as shall have a most efficacious force to deceive them The prevalency and strength of the delusion is seen in two things 1. The absurdity of the errors 2. The obstinacy wherewith they cleave to them 1. The absurdity of the errors I will instance in three things False Image worship and Bread worship Invocation of Saints and supererogation of works 1. Adoration of Images Idolaters are usually represented as sottish as Psal. 115.8 They that make them are like unto them so is every one that trusteth in them He had described the senselesness of the Idols before They have mouths but they speak not Eyes have they but they see not they have ears but they hear not Noses have they but they smell not c. Now as Idols are senseless so the Idolaters are bruitish That is the makers Worshippers and Servers of them as void of true Wisdom as the Images are of sense and motion Isa. 44.18 They have not known nor understood for he hath shut their eyes that they câ—nnot see and their hearts that they cannot understand There is a fatal obduration upon them all along there their senselesness is set forth from ver 9. to ver 20. they that worship the work of their own hands are themselves but stocks and stones being blinâ—ed by the just Judgment of God If it be said this is meant of the Idols of the Gentiles not of the Images of God and Christ and Virgin Mary and Saints But God will not be worshipped by an Idol and there is no difference between the Images of the Papists and the Heathens but only in the name 2. The other thing that I will instance in is the Invocation of Saints a sottish error and respect payed to them that are so far out of the reach of our Commerce and a thing not only without precept promise or president in Scripture but also against Scripture which always directeth to God by one Mediator the Lord Jesus Christ. The Scripture saith Go to God if you lack any thing and they say Go to the Saints if they say not as Authors of Grace or any Divine Blessing yet as Intercessors though that be not true yet that derogateth from Christ whose Office it is to intercede with the Father So that this is to put the Creature in the place of God But it is not only contrary to Scripture but the very motion and inclination of the Spirit when he stirreth us or moveth us to pray Rom. 8.15 Ye have received the spirit of adoption whereby we cry Abba Father Gal. 4.6 And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father he inclineth us to come to God and yet this they will leave 3. A third Error that I shall instance in is that man may supererogate not only merit for himself but lay in an overplus to encrease the treasure of the Church when the Scripture telleth us that our best works are imperfect yea polluted and our Lord himself hath told us that when we have done all say ye we are unprofitable Servants Luke 17.10 But what will not men believe that can believe these things There are other absurdities as gross as these but this sufficeth for a tast 2. The obstinacy wherewith they cleave to them Nothing will reclaim them not Scripture nor reason nor evidence of truth but they still cry the opinion of the Church and the Faith of their Forefathers and will invent any paltry shift and distinction rather recede from any thing than once admit that the Church hath erred Like the obstinate Jews in Christs time that denied apparent matter of fact Joh. 8.33 We were never in bondage to any man though they were in Egypt and Babylon and were now under servitude and the power of the Romans Though we prove they have erred and do err still the Church cannot err or rather like the Elder Jews in the Prophet Ieremiahs time Ier. 44.16 17 18 19. As for the word that thou hast spoken unto us in the name of the Lord we will not hearken to thee but we will certainly do whatsoever goeth out of our own mouth To burn incense unto the Queen of Heaven and to pour out drink-offerings to her as we have done we and our Fathers and our Kings and our Princes for then
of God and hath counted the Blood of the Covenant wherewith he was sancâ—ified an unholy Thing and hath done despite unto the Spirit of Grace That is were in external Covenant with God and visibly dedicated But there is an other Sanctification which is the Fruit of the Spirit 〈◊〉 a real Change in them 1 Cor. 6.11 And such were some of you but ye are washed but ye are justified in the Name of the Lord Iesus and by the Spirit of our God Find this and you find a sufficient Evidence Namely if you become new Creatures and be enabled to forsake Sin and follow after that which is pleasing in the sight of God Sancâ—ification of the Spirit is not so much known by Dedication and Profession but by â—he real and fixed inclination of your Souls to God and Heaven and living accordingly you are turned to God and live to God 2. Your belief of the Truth that is of the Gospel Now this is meant not of a dead Faith or such a cold Assent as only begets an Opinion in us of the truth of Christian Religion but such a lively Faith as bringeth us under the power of it For it is opposed to them that do not receive the Truth in the love of it Ver. 10. To them that believed not the Truth because they had pleasure in Vnrighteousness Ver. 12. That lived under the power of fleshly and worldly Lusts. And it is spoken of them who had received the Truth so as to obey it and suffer for it as the Thessalonians are described all along And in short such a belief of the Truth as caused them to enter into Covenant with Christ and make conscience of their Fidelity to him And here in this Verse we learn That a bare belief of the Truth doth not save unless accompanied with the Sanctification of the Spirit And therefore both must be taken together when the Word cometh to us not in Word only but in Power and much assurance and joy in the Holy Ghost it is an infallible evidence of our Election of God 1 Thess. 1.5 Alas many have a general cold belief of the Gospel that never felt the effect of it upon their Hearts 4. Observe the necessary Connection that is between both these Means The Sanctification of the Spirit and the Belief of the Truth 1. There is a necessary Connection between them as between the Cause and the Effect For none are powerfully drawn to believe in Christ but such as are Sanctified by his Spirit It is not in the power of any Creature to incline us to God or bring us to come to him by Christ. But this Work is wholly reserved to the Spirit And so the Lord himself doth powerfully bring to pass his own Decrees as by Christ Redeeming so by the Spirit Sanctifying The Spirit is the Author both of Faith and Holiness Saving Grace is called a New Creature 2 Cor. 5.17 Therefore if any Man be in Christ he is a New Creature Ephes. 2.10 For we are his Workmanship created in Christ Iesus unto good Works which God hath before ordaineâ— that we should walk in them And to Create is the Work of a Divine Power Creatâ—re and Creator are Relatives And certainly the noblest Creature such as the New Creature is cannot be framed by any but God It is called a New Birth and the New Birth is only from the Spirit Iohn 3.5 6. Well then these are fitly coupled the Sanctification of the Spirit and Belief of the Truth That God's Work may make way for ours 2. There is the Connection of Concomitancy between the Gospel and the Spirit The Spirit only goeth along with the Gospel and no other Doctrine and so both external and internal Grace are of God John 17.17 Sanctifie them by thy Truth thy Word is Truth It was fit that a Super-natural Doctrine should be accompanied with a Supernatural Operation and Power How else should it be known to be of God The Truth and the Spirit are inseparable Companions Where there is little of God known there is little of his Spirit As in the Natural Truth revealed to the Heathens Somewhat God shewed unto them Rom. 1.19 In the darker Revelation to the Iews there is but a fainter degree of the Spirit but Grace and Truth come by Iesus Christ. There goeth along with the Doctrine of the Gospel a mighty Spirit of Holiness for thereby God would prove the Verity and Truth of this Religion and suitably to the rich Mercy prepared for us in Christ. 3. There is a subordination of Faith to this Work of the Spirit by the Truth For the greatest Things work not till they be considered and beliâ—ved 1 Thess. 2.12 Ye received it not as the Word of Men but as it is in Truth the Word of God which worketh effectually also in you that believe A sound Belief produceth strong Affections and strong Affections govern our Practice and Conversation So that fitly are these things united as the fruits of our Election and means of Salvation 2. Why this is the great matter of our thansgiving to God That I shall evidence in the following considerations 1. That Thanksgiving to God is a great and necessary duty expresly injoin'd by him and expected from us 1 Thess. 5.18 In every thing give thanks for this is the will of God concerning you in Christ Iesus When God hath interposed his Will all debates are silenced If there were nothing else in the case this is motive enough to a gracious Heart for the fundamental reason of all obedience is the Will of God Our thankfulness is no benefit to God yet he is pleased with it as it sheweth our Honesty and Ingenuity And to us Christians the very Life and Soul of our Religion is Thankfulness therefore God will have us continually exercised in it Heb. 13.15 Let us offer the Sacrifice of Praise continually that is the fruit of our Lips giving thanks unto his Name As our understanding was given us to think of God and know him So our speech was given us to speak of God and praise him We praise God for all his works we give him thanks for such as are beneficial to us In Praise we ascribe all Honour Excellency and Perfection unto him In giving thanks we express what he hath done for our selves or others Now this must be done continually for God is continually beneficial unto us by daily Mercies giving us new matter of Praise and Thanksgiving Besides there are some Mercies so great that they should never be forgotten 2. That we are to give thanks chiefly for Spiritual and Eternal Mercies Eph. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. For we cannot give thanks rightly without a just esteem of the Mercy we give thanks for But spiritual and eternal Mercies do much excel those that are temporal and transitory We are bound to bless the Lord for
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
even our Father II. The Ground of Audience and success are intimated which are two 1. God's Love which hath loved us 2. The Pledges of his Love which are also two 1. Without us 2. Within us 1. He hath given everlasting Consolation 2. Good hope through Grace III. The Blessings prayed for 1. Increase of Comfort comfort your Hearts 2. Perseverance or Establishment And stablish you in every good Word and Work Where by every good Word is meant the sound Doctrine of the Gospel by every good Work holiness of Life So that here is a great harvest of Matter but we must gather it in by degrees for all cannot be spoken of at once First We begin with the Persons to whom the Prayer is addressed Now our Lord Iesus Christ himself and God even our Father That is I beseech the Lord our Saviour and God our Father to comfort and stablish you The Observations for this Branch shall be brief and short because the proper seat of them lieth else-where I. That Exhortations prevail little without Prayer He had exhorted them to hold fast the Traditions and presently addeth Our Lord Iesus Christ and God the Father stablish you in every good Word and Work It is good to observe how all the parts of the Apostle's Discourse cohere and agree together He first blesseth God for their Election and then sheweth how it is accomplished by Vocation or Effectual Calling Yet the effectually Called need Quickning and Exhortation that we may concur to our Salvation in that way which is proper to us But left the business should seem wholly to rest upon our Will he carrieth up the Matter to God again by Prayer Election doth not exclude God's Means which is Vocation nor Man's means which is Exhortation but that availeth little unless the Matter be brought before God again by Prayer Now this Method is necessary 1. Because all from first to last come from God he is Alpha and Omega First and Last all Things are from him through him and to him The business began with God in his Election and is still carried on through God not only by Effectual Calling but actual Assistance which giveth Success and Blessing and then the Glory of all redoundeth to him 2. Because what cometh from God must be sought of God Ezek. 36.37 I will yet for this be enquired of by the House of Israel to do it for them Compared with the 26 Vers. A new Heart will I give you and a new Spirit will I put within you We must express our desires to God for things agreeable to his Will for God will not force Spiritual Blessings upon us nor give them to us unless we desire them Some things he gave us unasked and without our desire consent or knowledg as a Mediator a New Covenant or offers of Grace yea the first gift of the Spirit but in other things we are obliged to ask 3. A great part of Man's Duty dependeth on Prayer seriously performed There is nothing so conducible to the maintaining of Communion between us and God as a daily sence of our Emptiness and God's both Fulness and readiness to supply all our Wants 1. That it is so that we are empty and God is All-sufficient otherwise there would not be a foundation for Practical Godliness That we are empty John 15.5 Without me ye can do nothing Not only nihil Magnum but Nihil So 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves for our sufficiency is of God That is we are not able to think any thing in order to the Conversion of other Men or our selves we cannot imagin to enter upon this design without any hope of success without God That there is a Fulness in God to supply all our Wants Ephes. 3.20 Now unto him that is able to do exceeding abundantly aboâ—e what we can ask or think that is above what we can imagine and pray for If any Man seriously address himself to any serious Business he is full of Imaginations may it be effected yea or no Alas God outworketh their Thoughts and Prayers and doth things which never entred into our Hearts to conceive That there iâ— a Readiness in God to supply all our Wants otherwise our Prayers would be little encouraged and be dead in the Mouth Now James 1.5 If any Man lack Wisdom let him ask it of God who giveth to all Men liberallâ— and upbraideth not You need not make sâ—ruple or be ashamed to consult with God upon every occasion for he is ready and hath not a conâ—ined Bounty like ours who waste by giving and give from our selves what we impart to others 2. That without this Communion with God would be interrupted and all Religion would die and languish For if we had the Stock in our Hands we would forget and forsake our Father but when still we must be enabled by God to every good Work and we cannot have it unless we acknowledg Him and seek it of him by Prayer Thâ—s keepeth up a sensible dependance of the Creature upon God this Dependance begets Observance Phil. 2.12 And they that continually receive their Dole and Portion from Him are obliged to please him in all things Vse of Direction When you come to wait on the Word or receive here any quickning Exhortation call God into the Business that the thing may not die away in your Hearts Make conscience of Praying as well as Hearing you hear from Man in God's Name but carry it again to God that he may bless it All Religion is carried on between the Pulpit and the Throne of Grace You will thrive if you conscienciously make use of both Ordinances if you hear of Christ in the Word and make use of him in Prayer II. Observation That Prayer must be made to God alone Psal. 65.2 Oh thou that hearest Prayer unto thee shall all Flesh come The Apostle here addresseth himself to God and so must all Flesh. I. He alone is capable of hearing Prayers We conceive of God as an infinite Being Wise Powerful and Good as knowing all things as able to do all things as willing to give all things that we can in reason and righteousness ask of him 1. He knoweth all things our Persons Wants Necessities Prayers Our Persons God knoweth that there is such a Creature in the World as thou art for surely God knoweth whom he hath made and whom he supporteth and governeth A notable Instance we have Acts 9.11 And the Lord said unto him Arise and go into the Street that is called Straight and inquire in the House of Judas for one called Saul of Tarsus for behold he prayeth What a description is here of God's particular Providence the City of Damascus the Street called Straight the House of one Iudas the Person a Lodger there one Paul of Tarsus the Action he was imployed in behold he Prayeth He knoweth our Wants and Necessities Mark 6.8 Your Father knoweth what things you
have need of before you ask him He observed every weary step of David in the Wilderness and all his Tears and Sorrows Psal. 56.8 Thou tellest my Wandrings put thou my Tears in thy Bottle are they not in thy Book He particularly took notice of all the Troubles and Sorrows of his Exile and wandring Condition as if his Tears had been preserved in a Bottle and his Troubles registred or recordeâ— in a Book The Doctrine of the Gentiles was Dii magna curant parva negligunt The great and weighty Matters the Lord took into his Care but left other things to their own event and chance but the Doctrine of the Scriptures is otherwise God taketh notice of every particular Person For our Prayers Psal. 34.6 This poor Man cried unto the Lord and the Lord heard him and saved him out of all his Troubles How obscure soever the Worshipper be in the account of the World if he depend on God the Lord will regard him 2. For his Power he is able to do all Things Mark 14.36 Abba Father all things are possible to thee 3. For his Goodness he relieveth all his Creatures heareth the moans of the Beasts much more the Prayers of the Saints Psal. 145.15 16. The Eyes of all things wait upon the Lord and thou givest them their Meat in due season c. Now this he makes a ground of fulfilling the desires of them that feâ—r him and being near to all that call upon him Vers. 18 19. He that feedeth a Kite will he not provide for a Child Surely we have more reason to trust in God than they if you think this belongeth to his common Bounty But in Spiritual things it is otherwise he is most pleased when we ask Spiritual Blessings 1 Kings 3.10 It pleased the Lord that Solomon asked this thing Well then since none other is capable and God is to him must we come 2. The Scriptures which are the proper Rule of Worship direct us to no other When Christ taught his Disciples to pray he directeth them to God Luke 11.2 When ye pray say Our Father which art in Heaven Invovation is Divine Worship and so done to God alone 3. When the Spirit moveth us to pray he inclineth us to come to God Rom. 8.15 Ye have received the Spirit of Adoption whereby we cry Abba Father Gal. 4.5 6. Because ye are Sons he hath sent forth the Spirit of his Son into your Hearts crying Abba Father He doth not move us to go to the Saints but to God The Vse Well then if any tâ—ouble befal us let us call on God unbosom our selves to him Psal. 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorify me If we want any Grace let us go to the God of all Grace in the Name of Christ Heb. 4.16 Seeing therefore we have a great High Priest that is entred into Heaven Iesus the Son of God let us come boldly to the Throne of Grace tâ—at we may obtain Mercy and find Grace to help us in a time of need We can pray to none but to him in whom we trust Psalm 62.8 Trust in the Lord at all times pour out your Hearts before him Trust is the Foundation of Prayer they that look to God for all will frequently apply themselves to him Our Necessities and Wants are continual both as to the Temporal and Spiritual Things we need not only daily Bread but daily Pardon daily Strength against Temptations therefore let us often come to God III. Observation That Jesus Christ is invoked together with the Father as an Author of Grace and thereby his God-head is proved for he that is an Object both of Internal and External Worship is God Now such is Christ. Of Internal Worship Ioh. 14.1 Ye believe in God believe also in me Though Christ died as Man yet he is God equal with the Father and an Object of Faith and Trust. For External Worship or Prayer the Text is clear Our Lord Iesus Christ and God even our Father That is much for the comfort of the Faithful that we have God to trust in and Christ to trust in that we that have sinned with both hands earnestly have a double ground of our Comfort and Hope the infinite Mercy and Power of God and the infinite Merit of a Mediator There is a great latitude in the Object of Faith and so of Invocation The Lord Iesus Christ himself and God our Father There is no pain so great that God in Christ cannot remove no Danger so dreadful but he can prevent no Misery so deep but he can deliver from it no Enemy so strong but he can vanquisâ— them no Want that he cannot supply When we have a Want that he cannot supply or a Sickness that he cannot cure or a Danger that he cannot prevent or a Misery that he cannot remove or Enemies that are too hard for him then we may sit down and despair and die I speak of both as one for God and Christ are here joined as to the same effect comforting their Hearts and stablishing them in every good Word anâ— Work IV. We can obtain nothing from God unless we seek it in Christ. Therefore the Apostle beginneth his Prayer Now our Lord Iesus Christ and God c. God Alone iâ— abundantly enough for our happiness for there is in him more than abundantly enough to satisfy all the Capacities of the Creature but without a Mediator how shall we come to receive of his fulness If Maâ— had kept innocent God had been enough to us for in Innocency there was no Mediaâ—or but to Man fallen a Mediator is necessary 1. I shall state the necessity of iâ— Because of Distance and Difference we are unworthy to approach his Holy Presence and God hath a Quarrel and Controversy with us which till it be taken up we can expect no good thing from him 1. Distance We are stranged from God by the Fall and having lost his Image lost his Favour and Fellowship and all communion with him so that God now is looked upon by us as out of the reach of our Commerce which hindreth our love and confidence in him for we can hardly depend upon one so far above us that he will take notice of us or take care for us so as to relieve us in our Necessities or help us in our Miseries and give us the Blessings we ask of him or that we shall be welcome to him when we come with our Prayers and Supplications God taught the Israelites their distance and the Apostle telleth us that all that dispensation the Holy Ghost did signify That the way into the Holiest was not yet made â—anifest wâ—ile the first Tâ—bernacle was standing Heb. 9.8 They could not come near God without danger of Death he would not have them so familiar wâ—th him 2. Difference or Controversy A Mediator is used only between disagreeing Parties When Man was guilty God was angry Conscience of Sin
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
and Faith of the Gospel that they resolve to abide by their choice Psal. 27.4 One thing have I desired of the Lord this will I seek after When Spiritual Resolution carrieth the force and authority of a principle in the Soul and nothing can break it 1 Pet. 4.1 Arm your selves with the same Mind As constantly as Christ persevered in the work of Mediation so be you in the work of Obedience notwithstanding the difficulties of it This powerful Will that beareth down Oppositions and Temptations and the greatest Impediments in the way to Heaven So that you rather make advantage of Opposition than are discouraged by it when sensual or carnal Good is of little force to you and you can dispise the most pleasing baits of Sin 3. The Affections are the executive power and do excite and stir us up to do what the Mind is convinced of and the Will resolved upon as to the necessary Duties of the Gospel in order to Eternal Happiness There is a Backwardness within and many Temptations without but an holy Delight overcometh the unwilling backwardness within and over ballanceth either Worldly Fear or Wordly Hope without that the Soul is carried on powerfully towards God We never work better than when we work in the strength of some eminent Affection when the Heart is enlarged Psal. 119.32 I will run the way of thy Commandments when thou shalt inlarge my Heart Either Love or Hope Love filleth us with delight overcoming our natural slackness and sluggishness in the Ways of God Psal. 40.8 I delight to do thy Will O my God yea thy Love is within my Heart 1 John 5.3 For this is the Love of God that we keep his Commandments and his Commandments are not grievous Psal. 112.1 Blessed is the Man that feareth the Lord that delighteth greatly in his Commandments Hope beareth us up in contempt of present delights and terrors of Sense Heb. 3.6 Whose House are we if we hold fast the considenâ—e and rejoycing of Hope firm unto the end So that we serve God with vigour and alacrity When our Affections are damped Grace falleth into a consumption and if you lose your taste your Practice will languish your Service of God will not be so uniform It is a great part of our establishment to keep up the vigour and fervency of our Affections 4. With respect to the Uses for which it serveth as to Duties Sufferings Conflicts 1. Doing the Will of God or discharging our Doings with Delight Chearfulness and Constancy for all strength is for Work Ephes. 3.16 That he would grant you according to the riches of his Glory to be strengthened with might by his Spirit in the inner Man That we may do our work with that readiness of Mind which becomes Faith in Christ and Love to God This is often spoken of in Scripture Phil. 2.13 For it is God that worketh in you both to will and to do of his good pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Heb. 13.21 Make you perfect in every good work to do his will working in you what is well pleasing in his sight It is of great use to our establishment that the Soul be kept doing for as Wells are the sweeter for draining so are we the more lively for exercise Frequent omission of good Duties or seldom exercise of Grace necessarily produceth a decay As a Key rusteth that is seldom turned in the Lock thereby we lose the life and comfort of Religion and at length cast it off as a needless and unprofitable thing 2. For bearing Afflictions and passing through all conditions with Honour to God and safety to our selves Phil 4.13 I can do all things through Christ which strengtheneth me Col. 1.11 Strengthened with all Might according to his glorious Power with all Patience The great use of Establishment is to fortifie us against all the evils and inconveniencies of the present Life that we may hold on our Course to Heaven in fair Way or foul and not be greatly moved by any thing that befalleth us within time 3. For Conflicts with Temptations from the Devil the World and the Flesh. The World is round about us and we are accustomed to these enveigling Objects whose importunity prevaileth at length the Devil seeketh to work upon our Affections and Inclinations and the Flesh urgeth us to gratifie them How then is a Christian safe God establisheth him Ephes. 6.10 Finally be strong in the Lord and in the power of his Might A Christian here is in a Military State and we of our selves left unto our selves are like Reeds shaken with every Wind we have need of establishment in regard of our own Feebleness and the force of our Enemies We must be established against the Devil soliciting against the World the silent Argument by which he soliciteth us and draweth us from God and Heaven against the Flesh the rebelling Principle which is apt to be wrought upon by Satan Well then this establishment is that Grace which enableth us to carry on the Duties of Religion with constancy frequency and delight to bear all the inconveniencies of Religion with Patience and Fortitâ—de to be more deaf and resolute against all the suggestions of the Devil or the machinations of the Flesh stirred up by the World 5. With respect to the Degree it is such a strengthning of the Soul as doth prevent not only our Fall but our shaking Before falling away or our being drawn to Apostacy there may be a shaking a doubtfulness and wavering of mind with respect to the Truth and much inconstancy and unevenness of Life with respect to practice Now Christians as they must not draw back to Perdition so they must not be always fluctuating and unfixed either in Matters of Opinion but setled in the Truth or in matters of Practice there must be a strength and stability of holy Inclinations and Resolutions for God and the World to come still kept up or else there will be no evenness or uniformity in the course of our Lives and though we avoid Apostacy yet we cannot avoid Scandal though there be no falling back there is a stepping out into By-Paths 1 Cor. 15.58 Be stedfast and unmoveable always abounding in the Work of the Lord. And Ephes. 3.17 That ye being rootâ—d and grounded in Love c. And Col. 1.23 If ye continue in the Faith grounded and setled and be not moved away from the Hope of the Gospel If we do not look to the Degree our weakness and instability groweth upon us As in matters of Opinion some have an unsetled Head of a vertiginous Spirit Ephes. 4.14 carried about with every wind of Doctrine They never were well grounded in the Truth nor took up the ways they are engaged in upon sufficient Evidence and therefore by their own weakness and the cunning and diligence of the Seducers are drawn into Error Light Chass is blown up and down by every Wind when solid Grain hitcheth in and resteth in the Floor where it is
winnowed An half light maketh us uncertain in our Course For Matter of Practice if we allow our selves in our first Declâ—nings the Evil will grow upon us when the Judgment reasoneth more remisly against Sin than it did before and the Will doth oppose it with less resolution or with greater faintness and indifferency or when Opposition doth more discourage us No there must be a resolved conquest of Temptations that woâ—ld pervert you this will only serve our turn Heb. 12.3 Consider him that endured such Contradictions lest ye be weary and faint in your minds Weariness is a lesser degree of Deficiency Many a Man is weary that is not faint or quite spent So the practice of Godliness when the Heart beginning to be aliâ—nated and estranged from God and the Lifâ— of Duty doth decay when our first Love is gone our first Works will in a great measure cease Rev. 2.4 5. Nevertheless I have something against thee because thou hast left thy first Love Remember therefore from whence thou art fallen and repent and do thy first Works Well then the Degree must be minded for though a Man may be stedfast in the main yet he may be somewhat moved and shaken But a Christian should not only be stedfast but unmoveable otherwise we shall be very uncertain in our Motions 2ly How needful it is this is in a great measure shewed already But yet more fully 1. Man at best is but a Creature the New Creation doth carry a great correspondence with the Old and First Creation 'T is not enough that the Creature be but he must be sustained in Being we have our Being in God still Acts 17.28 For in him we live and move and have our Being As Providence is a continual Creation so stablishing Grace is the continuance of the New Creation The same Grace that sets us in the state of the New Creation the same stablisheth us God found no stability in the Angels therefore it is said he trusteth them not Iob 15.15 Behold he putteth no trust in his Saints yea the Heavens are not clean in his sight They stand by the Grace and Favour of God Take the best Creatures even as Creatures they are defective and unstable in themselves for God will have the Creature as a Creature to be a dependent thing on the Creator who only is a Being of himself Man at his best estate was but an unstable Creature for Adam gave out at the first assault and since we are very unstable blown down with the blast of every little Temptation Even in the State of Grace we are like a Glass without a bottom broken as soon as out of hand and therefore God alone is able to make us stand and persevere in this Grace that we â—ave received 2 Cor. 1.21 Now â—e thaâ— stablisheth us with you in Christ is God After we are in Christ our stability is in God alone 2. The Indisposition of our Natures both to every good Word and Work 1. To every good Word The Truths of the Gospel are supernatural Now things that are planted in us contrary to Nature can â—ardly subsist and maintain themselves We have some Seeds of the Law yet left in our Hearts Rom. 2.14 But the Gospel deâ—endeth on sure Revelation therefore are thâ—re so many Heresies against the Gospel but none against the Law Therefore as they depend upon a Divine Revelation they must bâ— setled in our Hearts by a Divine Power and by a Divine Power preserved there that as the Doctrine is supernatural so the Grace may be also by which we do receive it Faith is the Gift of God Ephes. 2.8 For â—y Grace ye are saved through Faith and that not of your sâ—lves it is the Gift of God both as to its beginning so to its preservation and inâ—rease 2. To every good Work There is not only slowness and backwardness oâ— Heart to the Duties of the Gospel but somewhat of the old enmity and averseness remaineth still Our Hearts are not only inconstant and unsâ—tlâ—d but very wayward Ier. 14.10 Tâ—us â—â—ith the Lord to this Peâ—ple Thus â—ave tâ—ey loved to wander Psal. 95.10 It is a People that do err in their Heart Moses was no sooner gone aside wâ—th God in the Mount but the Israelites after theiâ— solemn Covenant fel to Idolatry Before the Law could be written they brake it Now we that have a warring Principle within how can we â—â—and unless God eâ—tablish us There is a bâ—ck-byass there are the Sâ—eds of Wantonness Anger Revenge Envy Impatience Worldliness Ambition and Sensuality God knoweth how little the flâ—shly Mind and Interest is conquered in us and therefore if he did not establish us we should soon shew our selves 3. In regard of those Oppositions that are made against us after once we be in Christ. It is not enough that we are brought out of the Kingdom of Satan but after we are rescued out of his Hand and Power he pursueth us with continual malice therefore there must be the same power to stablish us still in Grace that first brought us into the â—tate of Grace Col. 1.13 Who hath delivered us from the power of darkness and hath translâ—ted us into the Kingdom of hâ—s dear Son compared with 1 Iohn 4.4 Ye are of God little Children and have overcome them because greateâ— is he that is in you than he thâ—t is in the World The World runneth a quite contrary course thâ—n those do that set their faces Heavenward and therefore malign them and pursue them with Reproaches and Troubles 1 Pet. 4 4 5. Wherâ—in they think it strange thâ—t you run not with them to the samâ— excess of Riot speaking evil of you who shâ—ll give account to him that is ready to judg the quick and the dead And most commonly our Supports are invisible and we have no temporal Intereâ—t to lean to But 2 Tim. 1.17 For the which cause I also suffâ—r thâ—se things neveâ—theless I am not ashamed for I know whom I have believed and I am perâ—â—â—dâ—d he is able to keep that which I have committed unto him against that day We bear these Afflictions by the Power of God 4ly We see here the Saints miscarry when God withdraweth his supporting Grace but in part as Peter David Peter was in the state of Grace and Christ prayed that his Faith might not utterly fail yâ—t when God did not estâ—blish him you see what Sins he was guilty of in that combat David was a Man after God's own Heart but how did he fall when God upheld him not Psal. 51. Hezekiah 〈◊〉 Cron. 42.31 Howbeit in the business of the Ambassadors of the Princes of Babylon who sent unto him to enquire of the Wonder that was done in the Land God left him to â—ry him that he might know all that was in his Heart Thus is God fain for to humble his Children to teach them Dependâ—nce and to put them in â—ind that thâ—y do not stand by their own strength