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
of men that head the Revolters from Christ. So Dan. 8. a Goat figured a succession of Kings So the Assyrian Isa. 10.5 several Kings in that Empire So Isa. 14.9 The King of Babylon meaning not one but many So this man of sin doth not note a single man a but succession of men a body politick or corporate under one opposite head to the Kingdom of Christ So the man of God is put for all faithful Ministers 2 Tim. 3.17 So Honour the King 1 Pet. 2.17 Series Regum So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.25 The High Priest every year entreth into the holy place meaning not one but the succession of the order and in reason it must needs be so here Because Antichrist from his beginning to his end from his rise and Revelation till his ruine and destruction will take up such a long tract of time as cannot fall within the Age of any one man even from the time of the Apostles till the end of the World Antichrist is the Head of the Apostasie for here the Apostasie and the Revelation of the man of sin are conjunct now the mysterious Apostasie could not be perfected in a short time 2. The Son of Perdition wherein he is likened to Iudas Joh. 17.12 None of them is lost but the Son of Perdition Him he resembleth in Covetousness Treachery and final destruction The Term may be explained either passively or actively 1. Passively As one condemned to everlasting destruction As the Son of Death is one condemned to die 2 Sam. 12.5 He shall be a Son of death we translate it He shall surely die So Children of wrath Eph. 2.3 So here Son of Perdition 2. Actively Bringing destruction upon himself and others One that shall destroy others and so he is called Abaddon and Apollyâ—n Rev. 9.11 and is opposite to Christ who is the Author of Salvation Heb. 5.9 but Antichrist of destruction And let us see the parallel between him and Iudas for the person is a Type as well as the name hath a sigâ—ificancy Antichrist then is like Iudas in Profession a Disciple of Christ in Office a Goveâ—nour of the Church but in practice a Traytor As they said of the blind man John 9.9 Some said this is he others he is very like him The Pope boasteth that his Seat is Apostolical his Chair is Peters Chair and that he is the Successour of the Apostle Grant it but there is an errour of the person not of Peter but of Iudas Let us see the Parallel 1. Iudas was not a stranger but a pretended Friend and Apostle Acts 1.17 He was numbered with us and obtained part of his Ministry Turks and Infidels are Enemies to Christ but Antichrist seeketh to undermine him under a pretence of Friendship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one in shew for and in effect against Christ and the Beast in the Revelation is said to push with the horns of the Lamb Rev. 13.11 If he were a professed Enemy what mystery were there in it but mystery was written upon the Womans forehead Rev. 17.5 and here ver 7. The mystery of iniquity It is wisdom to discern the false Prophet Rev. 13.18 but there needeth no great wisdom to discover an open and professed Adversary 2. He sold Christ for a small matter Omniae Roâ—ae venalia Pardons Indulgences freedom from Purgatory all to be bought with money and it is small matter considering the things put to sale The pardon of sins the Souls of men redeemed with Christs precious blood The Antichristian State maketh a Market of Religion Truth is made to yield to interest and profit 3. Iudas betrayed Christ with a Kiss under a pretence of honouring him Luke 22.48 Jesus said unto him Judas betrayest thou the Son of man with a Kiss Antichriâ—t is a true Adversary of Christ though he pretend to adore him as those that muthered the present Prophets would by all means beautify the Tombs of the Prophets deceased and bear a respect to their memories Matth. 23.30 He pretendeth to be his Servant yea a Servant of Servants but is really his Enemy The Apostle telleth us of some that were Enemies to the Cross of Christ Phil. 3.18 Who to appearance such friends to the Cross as the rabble of nominal Christians but they are opposers of his spiritual Kingdom vertue and power of the Cross You have Crucifixes every where Painted Carved Gilded they are ready to worship the Cross with a holy Worship they set it in their Temples Altars wear it in their bosoms and where ever they meet it shew it reverence adorn it with Gold Silver and precious Stones their Popes and Prelates have it carried before them and are not these friends of the Cross No they live a Worldly sensual life and all their Religion tendeth thereunto therefore Enemies of the Cross of Christ because they mind earthly things This is right Antichrist-like to betray Christ under a colour of Adoration 4. Iudas was a guide to them tâ—at came to take Christ and one main work of Antichrist is to be a Ring-Leader in persecuting for Religion Christ is in Heaven death hath no more power over him his natural body is above abuse but his mystical body still suffereth Acts 9.6 Why persecutest â—hou me Antichrist is the head of the persecuting State others are his Emissaries and Agents to take Christ in his members It is a politick Religion that must be carried on with Worldly Artifices with power and Cruelty Lastly The Covetousness of Iudas is set forth He was a thief and one that carried the bag Joh. 12.6 England to its bitter cost knoweth the poling exactions of the Papacy All its dealing with us was to fill the Bag out of this Puteus inexhaustus Now all these things should open our Eyes we may behold the Man of Sin the Son of Perdition one egge is not more like to another than Iudas and Antichrist 1. Vse is to perswade us to a detestation of what is Antichristian And to that end let us mark the progress of the Text. 1. The Apostasie made was for Antichrist 2. Antichrist rising upon the Apostasie becometh a man of Sin And 3. The Man of Sin is also the Son of Perdition 1. Let me begin first with the falling away There is a twofold falling away either from the power and practice of Godliness or from a true Religion to a false particularly to Popery 1. I begin with the falling away from the power and practice of Godliness though the profession be not changed and the rather partly because this disposeth to the entertainment of errour When a people that are carried with great fervour and vigour of zeal for a while lose their affections to good and return to a worldly sensual life then the byass of their hearts doth easily prevail against the light of their understandings And so unsanctified men may the sooner be drawn to Apostasy they never felt the quickning virtue of Faith and were never wrought by
that the condition of the Wicked should be changed yet there is no Reason at all why the state of the Godly should be changed who have past the Pikes and are triumphing with God that they should ever lose that Estate again 2. They depend on everlasting Foundations such as are these 1. The everlasting Love of God Psal. 103.17 The Mercy of the Lord is from everlasting to everlasting on them that fear him Not only from the beginning of the World to the end of the World but from Eternity to Eternity It was an ordinary Form of praising God in the Old Testament for his Mercy endureth for ever 2. The everlasting Merit of Christ which never loseth its force and effect Heb. 9.12 He hath obtained eternal Redemption for us Not that Christ is always propitiating No the Work was performed in a short time but the Virtue of it is of everlasting continuance 3. There is an eternal and unchangeable Covenant Heb. 13.20 Through the Blood of the everlasting Covenant Though the Covenant made with Israel was abolished yet this is everlasting and continueth for ever and shall never be altered because it was able to reach the end for which it was appointed which is the eternal Salvation of Man That was a Temporary Covenant this Eternal Now because this is the main Circumstance and the next ground of our eternal Consolation the Covenant of Life and Peace that God hath made with us in Christ I shall prove the eternal truth and immutable constancy of this Covenant That a Promise be immutable certain and firm three things are required 1. That it be seriously and heartily made with a purpose to perform it 2. That he that hath promised continue in his purpose without change of Mind 3. That it be in the power of him that promiseth to perform what he hath promised Now of all these things there can be no doubt 1. God meaneth as he speaketh when he promiseth to give eternal Life to those that believe and obey the Gospel There is no question but he is so minded when he sent the Lord Jesus Christ from Heaven to assure us of it by his Doctrine to die the Death to purchase it for us and afterward to rise again and enter into that Happiness that he spake of and assoon as he was ascended up on High gave gifts to Men to give notice of this blessed Estate to be had upon the Terms of his New Covenant his Spirit attesting the truth of it by divers Signs and Wonders partly to alarm the drowzy World to regard it and assure the incredulous World that it is no Fable and because they live not for ever did inspire those holy Men before they went out of the Body to write a Book of thiâ— Salvation for the use of the World in all Ages To think that God is not serious in all this yea to make him a Lyar indeed yea to establish a Falshood with the greatest solemnity and demonstration that can be offered to Mankind yea to make a Lye necessary not only to the Governing but Sanctifying of the World Surely then there is a truth in that great Promise which he hath promised us even Eternal Life 2. That God doth continue in his Purpose without change of Mind there is no doubt of it if we consider his Eternal and Unchangeable Nature Mal. 3.6 I am the Lord I change not James 1.17 With him is no variableness neither shadow of turning And what should alter his Purpose Doth he meet with any thing that he foresaw not or knew not before No This is a weakness incident to Man God doth never repent and call back his Grant which he hath by this condescending Act of Grace ensured to the Heirs of Promise 1 Sam. 15.29 The strength of Israel will not Lye nor Repent for he is not as Man that he should Repent Psal. 110.4 I have Sworn and will not Repent thou art a Priest for ever after the order of Melchisedek Christ is by Oath instated in full power of entertaining and blessing his Faithful Servants which shall never be retracted and reversed To take off all doubt he hath given double Assurance his Word and his Oath Heb. 6.17 18. God being willing more abundantly to shew unto the Heirs of Promise the Immutability of his Counsel confirmed it with an Oath That by two Immutable things wherein it is impossible for God to lie we might have strong Consolation who have fled for refuge to lay hold on the hope that it is set before us That we might know that the New Covenant is Unchangeable and Irrevokable and so our Comfort be the more strong certain and stable God was pleased to give sincere Believers this double Assurance by his Word and Oath having regard to our Infirmity and those many Doubts wherewith we are haunted about the World to come God hath ever bin tender of his Word above all that is famed or believed of him this is most conspicuous Psal. 138.2 Thou hast magnified thy Word above all thy Name And Matth. 24.35 Heaven and Earth shall pass away but my words shall not pass away And an Oath is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Apostle tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is interposed usually indeed in a doubtful Matter But though here it needed not God would shew his extraordinary care for our Salvation We see his good Will in the Promise his solicitude in the Oath In short God wouâ—d never be so fast bound but that he doth and will still continue his purpose 3. That he is able to perform it Faith looks to that also for this was the ground and prop of Abraham's Faith Rom. 4.21 Being fully persuaded that what God had promised he was able to perform So must all Abraham's Children that would give glory to God in believing The Way of Salvation is so rare and mysterious and so many difficulties object themselves to our view that we are soon puddered unless we reflect upon the Power of God God is able to find out a way whereby Sinners may be reconciled our corrupt Hearts sanctified and our Sins subdued by his Spirit whereby his Interest in us may be preserved against the Assaults and Temptations of the Devil World and Flesh he is able to receive our Souls to himself after they flit out of the Body And finally He is able to raise our vile Bodies after they are eaten out by Worms and turned into Dust Phil. 3.21 Who shall change our vile Bodies that they may be like unto his own glorious Body according to the working whereby he is able even to subdue all things unto himself Matters of Faith being wholly or mainly future or to come and difficult to be performed And in the mean time we being exerciseâ— with so many Trials an express belief of God's Power is necessary to convert such an obstinate Creature as Man is to sanctify such a sinful Creature to preserve us in the midst of
short Men please themselves in things received 2. In every good Work or in holiness of Life Here needeth the greatest establishment that we may hold on our course to Heaven and the usual Apostacy and Backsliding that Men are guilty of is from the practice of Religion It is ill when the Mind is tainted but worse when the Heart is alineated from God and commonly it is the perverse inclination to the Will that tainteth the Mind Therefore the great Establishment is to be settled in a course of Godliness 1 Thess. 3.13 That he may establâ—sh your Hearts unblameable in Holiness before God even our Father until the coming of our Lord Iesus Christ with all his Sainâ—s Now this Establishment is very difficult First Because of the contrariety of the Principles that are within us Gal. 5.17 For the Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary one to the other so that ye cannot do the things that ye would The Garison is not free from Danger that hath an Enemy lodged within The love of the World and the Flesh was in the Heart before the love of God and Holiness and these are not wholly rooted out yea these are natural to us whereas Grace is a Plant planted in us contrary to nature And the Ground that bringeth forth Weeds and Thistles of its own accord but the Flowers and good Herbs with mush Tâ—llage and Cultivation if it be neglected the Weeds will soon overgrow the Flowers Secondly Because it is more hard to continue in Conversion than to coâ—vert our selves at first In our first Conversion we are more passive it is God that converteth us and draweth us to himself and quickens and plants us into Christ but in Perseverance and fulfilling our Covenanting Duty we are more active it is our Work though we perform it by God's Grace An Infant in the Mother's Womb is nourished by the nourishment of the Mothâ—r but afterwards he must suck and seek his own Nourishment and the elder he groweth the more care of his Life is devolved upon himself Now that which is more our work is more difficult It is true that God that hath begun a good Work doth perfect it but not without our care Phil. 1.6 When we are fitted and prepared unto good Works God expecteth from us that we should walk in them God establisheth us in the Text but it is in every good Work Beside in Conversion we make Covenant with God but by Perseverance we keep Covenant with him Now it is easier to consent to Conditions than it is to fulfil them the Ceremonies at first consent of Marriage are not so difficult as to perform the duties of the Marriage Covenant It is more easie to build a Castle in time of Peace than to keep it in a time of War Peter more easily consented to come to Christ upon the Water but when he begun to try it his Feet were ready to sink Mat. 14.29 30. When Winds and Waves are against us alas how soon do we fail Therefore a good Spring doth not always foreshew a fruitful Harvest nor plenty of Blossoms store of Fruit. We are carried on with great Life and Earnestness for a while in the profession of Religion we consent to follow Christ but when we meet with Difficulâ—ies not foreseen or allowed for we faint and are discourage Thirdly With respect to the Subject in which it is seated which is the Soul with its faculties The strength of the Body is known by Experience rather than by Description but the strength of the Soul must be determined by its right constitution towards Good and Evil. The Faculties of the Soul are either the Understanding wherein lieth the Directive Councel or the Will wherein lieth the Imperial Power or the Affections wherein lieth the Executive Power of the Soul 1. The Mind or Understanding is established when we have a clear certain and full Apprehenâ—â—on of the truth of the Gospel it is called Knowledg the sure and sound and certain apprehension of them is called Faith or Intellectual Assent or the full assurance of Vnderstanding Col. 2.2 when there is a due knowledg of what God hath revealed with a certain persuasion of the truth of it wrought in us by the Holy Spirit Now the more clearly and orderly and certainly we know these things the more powerfully do they affect the Heart and the more we are established He that hath little Knowledg and little Certainty is called weak in the Faith Rom. 14.1 Him that is weak in the Faith receive but not to doubtful Disputations And those that have a clearer Understanding are called strong As Rom. 15.1 We that are sâ—rong ought to bear the Infirmities of the Weak meaning strong in Knowledg So also for certainty of Persuasion it is said Rom. 4.20 Abraham was strong in Faith giving glory to God When in all his Trials he bore up himself upon the Confidence of God's Word and Promise Well then the Mind is confirmed and established when we have a good stock of Knowledg and do firmly believe what we know of God and Christ and eternal Salvation But alas how few Truths do many Christians know especially in their order and as to their worth and weight and certainty and so that if we know these things we know them not as we ought to know them 1 Cor. 8.2 If any Man think that he knoweth any thing he knoweth nothing yet as he ought to know them If we know them Speculatively we know them not Practically If we are able to discourse of these things we do not live by them If we know them generally we do not know them particularly to direct us in all Cases wherein they concern us but are blinded with Temptations If we know them comprehensively so as to look about the compass of them yet not certainly John 17.8 and have knâ—wn surely that I came out from thee so as to venture our Interests upon them If we know them darkly and with an half light we do not know them clearly and with a full light There is many times conviction in the Ore which is not refined into a clear and distinct knowledg such as may awe the Heart if we know these things habitually we know them not actually when we should remember them in their season and Oblivion is a sort of Ignorance Hence come the many doubts we are assaulted with and all the unevenness and uncertainty of our Lives so that the Mind needeth to be established in Grace 2. The Will which is the Imperial power of the Soul Now the Wills establishment is known by its firm and through resolution for God and against Sin For God as Acts 11.23 Barnabas when he had seen the Grace of God was very glad and exhorted them all that with full purpose of Heart they would cleave to the Lord. First choosing then cleaving and this with full purpose when the Will is so fixed in the Knowledg