mind Rom. 14.5 Let every man be fully perswaded in his own mind 2. If hardned in error consider your opinions will ordinarily have an influence upon your whole Religion and will pervert your carriage towards God and Men your Prayers will smell of your opinions and be like Balaams Sacrifice offered to God to engage him against his own people your Love will be dispensed according to the interests of your Faction 1 Cor. 1.13 Every one of you saith I am of Paul and I of Apollo and I of Cephas and I of Christ. Is Christ divided 3. The danger of error to others Vice is like a duel error a War 2 Tim. 2.17 Their word will eat as doth a Canker All in Asia have turned from me 2 Tim. 1.15 4. There is danger to your selves though the error be not damnable 1 Cor. 3.13 You have not so full Communion with God Thirdly The third thing is the means which these Impostors used to seduce them from the Faith Spirit Word Letter by all which the Apostle would not have them troubled and shaken in mind none of these Engines which the Seducers used should draw them from the Truth What should poor Christians do thus assaulted Ans. Stick to the Apostolical Doctrine I shall observe Doct. That a Christian should be so perswaded in Religion that neither Spirit nor Word nor Writing should be able to shake or unsettle his mind I shall shew you 1. What wayes or what means God hath appointed whereby a man may settle his choice as to opinions in Religion That the word of God will sufficiently fortifie him against all these false ways by which Error is wont to be insinuated 1. For the first if a Christian would be established and guided aright in the choice of a Religion he must follow both the light of Nature and Scripture 1. The light of Nature antecedently to any external Revelation will sufficiently convince us of the being of God and our dependance upon him Rom. 1.19 20. That which may be known of God is manifest in them for God hath shewed it to them For the invisible things of him from the Creation of the World are clearly seen being understood by the things which are made even his eternal Power and Godhead For I must know there is a God or else I cannot be certain that he hath given us a Rule or Revelation of his mind We begin with what is natural and then go on to what is Spiritual Nature will tell us that there is one God the first cause of all things of infinite Power Wisdom and Goodness that it is reasonable he should be served by those whom he hath made that he will reward and punish men as they disobey or serve and please him but how God will be served how they shall be rewarded or punished or how they shall escape punishment if after a breach they are willing to return to their duty and obedience to him this is revealed in the word of God 2. The written word shews us the true way of worshipping and pleasing God and being accepted with him therefore it is a sufficient direction to us there is enough to satisfie Conscience though not to please wanton Curiosity As that may quench the thirst of a sober man that will not satisfie the lust of a Drunkard there we are made wise unto Salvation 2 Tim. 3.15 Thou hast known the holy Scriptures which are able to make thee wise unto Salvation and Psalm 119.105 Thy word is a light unto my feet and a lanthorn to my paths there we have the knowledge of many things evident by the light of nature discovered with more clearness and certainty And that which could not be found out by natural light as Salvation by a Redeemer or the remedy of our lapsed Estate which depending on the sole will and good pleasure of God could not be known till it was manifested and revealed by him when man sat in darkness and in the shadow of death it was necessary that God should some way or other reveal his mind to him by word of mouth or by writing By word of mouth that is either by Oracles or extraordinary Messengers that sufficed while God saw fit to reveal but a few Truths or such as did not much burden the Memory and men were long lived and the Church confined within a small compass of ground and not liable to so many miseries and changes as now in the latter Ages and then he put it into writing that men may not obtrude upon us their own conceits but we might have a Standard or Rule of Faith and Manners Gal. 6.16 As many as walk according to this Rule c. 3. The natural Truths contained in the word of God are evident by their own light The supernatural Truths though they are above natural light yet they are not against it or contrary to it and do fairly accord with those Principles which are naturally known and are confirmed partly by an antecedent Testimony which is Prophecy partly by an innate evidence in their own frame and contexture partly by a subsequent Evidence which is valuable Testimony as to matter of Fact The antecedent Testimony John 5.39 Search the Scriptures for in them ye have eternal life and they are they which testify of me 2 Pet. 1.19 We have a more sure word of Prophecy to which we do well to give heed as to a light shining in dark places The innate and concomitant evidence 2 Cor. 4 2 3 4. We have renounced the hidden things of dishonesty not walking in craftiness nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans Conscience in the sight of God For if our Gospel be hid it is hid to them that are lost in whom the God of this World hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the Image of God should shine unto them The subsequent Testimony the Apostles Acts 5. 32. We are witnesses of these things and so is also the Holy Ghost whom God hath given to them that obey him they were Eye and Ear Witnesses of great Fidelity and Credit their Religion forbiddeth them to lie for God and they were accompanied with the mighty power of the Holy Ghost not only in giving them success in the face of the learned World hunting out the Devil every where but also by Miracles divers Signs and Wonders and they and their followers endured all manner of torments and death to witness the truth of these things and transmitted them to us with assurance of Gods owning thâ—s Doctrine 4. The word being thus stated and put into a sure Record it is intelligible enough in all necessary matters at least for if God should speak or write darkly to his people especially in necessary things it is because he could not or would not speak otherwise the former is direct Blasphemy Exod. 4.11 Who hath made
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
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
we hold the beginning of our confidence stedfast unto the end Their Hope is slight and fluid the Temporary loseth his Joy and Comfort which he conceived in the offers of the Gospel and so either casts off the profession of Godliness or neglecteth the Power and Practice of it But the true Christian is Serious Patient Heavenly and Holy because he is alway looking to his End and sweetneth his Work by his great Hope keepeth up his Taste or lively expectation of the Mercy of Christ to everlasting Life Nay this differenceth the Children of God those that are in their Conflict from those that are in their Triumph the Sanctified and Glorified those that are in their Way and those that are at Home They that are at Home are enjoying what we expect and in posseâ—â—ion of that Supreme Good that we yet hope for they have neither Miseries to fear nor Blessings to desire beyond what they do enjoy they see what they love and possess what they see But the time of our Advancement is not yet come and therefore we can only look and long for it this is our Work and present Happiness 2. Now the Covenant of God is contrived to raise Hope in us The Iachin and Boaz the two Pillars that support it are Mercy and Truth Micah 7.20 Thou wilt perform the Truth to Jacob and tâ—e Mercy to Abraham Psal. 25.10 All the Paths of the Lord â—re Mercy and Truth unto such as keep his Covenant and his Testimonies And Psal. 138.2 I will praise the Name for thy loving Kindness and Truth For thou hast magnified thy Word above all thy Name And in many other Scriptures 1. The Mercy and Grace of the Covenant 1. In the frame of it where excellent Benefits are dispensed upon free Terms that our Faith and Hope may be in God the Lord would not leave the sinful Creature under Despair but hath provided a way how we may be Râ—conciled and Glorified Psal. 130.4 There is forgiveness with thee that thou mayst be feared Mercy opens the Door for us the very offer speaks much Mercy the terms are Mercy So much Duty is required as is necessary and doth arise from the nature of the thing Violence would be offered to the Reason of a serious Creature if such things were not required 2. In the dispensations of thâ— Blessings of the Covenant Now Gal. 6.16 To as many as walk according to this Rule Peace be on them and Mercy and on the Israel of God There are many Infirmities and Fraâ—lties but God passeth them by when there is Sincerity Our Faith is weak and mingled with Doubtings our Love to God clogged with much inordinate Self-love our Obedience often interrupted Too much deadness and coldness in holy Things yet these do not cast us out of the favour of God nor make void our Interest in the Covenant where the Heart for the main is set to serve him and please him Mal. 3.17 I will spare them as a Man spareth his own Son that â—erveth him 3. At the very close of all it is Grace Hope unto the end for the Grace that is brought unto you at the Revelation of Christ 1 Pet. 1.13 Then there will be the fullest and largest Manifestation of God's Love and free Grace There is Grace brought to us now by the Revelation of Jesus Christ in the Gospel but when his Person shall be revealed Grace shall be seen in all its Graciousness We see his Grace in the pardon of Sins and that measure of Sanctification which now we attain unto that he is pleased to pass by our Offences and take us into his Family and give us right to his Heavenly Kingdom and some taste of his Love and remote Service But when Pardon shall be pronounced by the Judge's Mouth when he shall take us not only into his Family but into his Palace and Father's House and give us not Right only but Possession and we shall be admitted to the immediate Vision and Fruition of God and be everlastingly imployed in Heavenly Praising and delighting in him then Grace will be Grace indeed 2. His Truth and Mercy openeth the Door for us Truth keepeth it open Mercy is the Pipe Truth is the conveyance Now God bindeth himself by Promise and hath ever been tender of his Word We may see for the present that a Covenant-Interest is no fruitless thing he hath confirmed this Hope to the World by Miracles to us within the Church by the Seal and earnest of his Spirit or the impression of his Image preparing the Hearts of the Faithful for this blessed Estate Ephes. 4.30 Grieve not the holy Spirit of God whereby ye are sealed unto the Day of Redemption 2 Cor. 5.5 Who hath given us the earnest of his Spirit He hath appointed Ordinances to revive our Hopes 1 Cor. 11.26 For as often as ye eat this Bread and drink this Cup ye do shew the Lord's Death till he come By daily experience we see many of God's Children have gone out of the World chearfully professing this Hope we have the same Father of whom the whole Family in Heaven and Earth is named Ephes. 3.15 are reconciled to him by the same Christ. Col. 1.20 Having made peace through the Blood of the Cross by him to reconcile all things to himself by him I say whether they be things in Earth or things in Heaven If he be so good to that part of the Family that is now in Heaven he will be good to them also that are working out their Salvation with fear and trembling 3. What an advantage is it to the Spiritual Life to have good Hope wrought in us through Grace 1. It maketh us diligent and Serious Christianity implieth a serious application of our Heart and Mind to do what Christ requireth that we may obtain what he hath offered to do it as our first work and chief business Phil. 2.12 Work out your own Salvation with fear and trembling Heb. 4.1 Let us labour to enter into that rest That is imply our utmost care and diligence Now all the Executive Powers are fortified and strengthened in their Operation by Hope 2. To be Patient and Mortified that we subdue our Lusts and bear the loss of our Interests with an humble and quiet Mind Rom. 12.12 Patient in Tribulation rejoycing in Hope And for Lusts 1 John 3.3 He that hath this Hope purifieth himself even as he is Pure 3. To be Heavenly and Holy the one respects our End the other our Race For it is not a few dead lifeless Thoughts now and then but the continual and delightful fore-sight of Eternal Bliss What is the way to Heaven but Hope And who more pure and holy than they that look for such things 2 Pet. 3.14 Wherefore Belâ—ved seeing ye look for such things be diligent that ye be found of him in peace without spot and blameless Vse 2. Well then get this Hope But what must we do You will say It is God's Gift Yet
to begin our right in the priviledges of the Gospel there are some conditions required for the beginning others for the continuing of our right now this is absolutely required for the continuing of our right both for present reconciliation with God and future Glory it is upon this condition if ye continue in the Faith 2. Let us inquire what is necessary to this constancy and establishment of mind that we may not be soon troubled and shaken partly that our minds may be inlightened to know the truth and our hearts renewed to believe and love the truth for without this there can never be any constancy of mind in Religion 1. A clear Conviction of the Truth or certainty of Knowledge a rooted assent or well grounded perswasion not some fluctuating opinion about it an half light maketh us very uncertain in our course James 1.3 A double-minded man is unstable in all his wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First try all things 1 Thess. 5.20 then hold fast that which is good When men resolve upon Evidence or after due Examination the truth sticketh the closer and faster by them but when they take up things hand over head they have no firm Principles and therefore waver hither and thither as Vessels without Ballast are tossed with every wave 2 Pet. 3.16 17. Beware lest ye also being led away with the errour of the wicked fall from your own stedfastness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantial grounds within themselves they do not stand by the knowledge of others or the Faith of others and consent of others light chaff is carried about with every wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.14 That ye henceforth be no more Children tossed to and fro and carried about with every wind of Doctrine they go through all parts of the compass sometimes this wind of error taketh them up sometimes that sometimes taking up one opinion then changing it for another this is the fruit of half-Convictions 2. The other oart of our Basis is a resolution to adhere to the Truth what likelihood is there that we should continue who are not so much as resolved so to do The heart must be established by Grace as well as the mind soundly convinced Heb. 13.9 Be not carried about with divers and strange Doctrines for it is a good thing that the heart be established with grace as the Apostle speaketh of a purpose not to marry 1 Cor. 7.37 He that standeth stedfast in his own heart c. So here Acts 21.13 I am ready not to be bound only but also to die at Jerusalem for the name of the Lord Iesus Christ A firm thorough resolution is requisite to fortify us against all changes in Religion otherwise we are but as Trees without a Root or an House without a Foundation Now this resolution of the Heart is by Faith and Love Faith Heb. 3.12 Take heed lest there be in any of you an evil heart of unbelief in departing from the living God Love 2 Thess. 2.10 They received not the love of the truth that they might be saved and for this cause God shall send them strong delusions that they shall believe a lie We are not only rooted and grounded in Faith but rooted and grounded in Love Eph. 3.17 That Christ may dwell in your hearts by faith that ye being rooted and grounded in love c. 3. The opposite to this is Levity and inconstancy of mind that soon quitteth truth without difficulty or without much hesitancy and resistance yields to the temptation The Scripture often taketh notice of this sudden imbracing of Error Gal. 1.6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another Gospel and in the Text soon shaken in mind credulity is a lightness in believing when we are like Reeds shaken with every wind Mat. 11.7 and have a faulty easiness ready to be carried away with every Doctrine which pretendeth to Truth The simple believeth every word Prov. 14.15 There is a readiness of mind which is good but it goeth on sufficient evidence so the wisdom that is from above is gentle and easy to be intreated James 3.17 and the Bereans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.11 They received the word with all readiness of mind and searched the Scriptures whether these things were so or no but a readiness of mind differs from a weakness of mind or a lightness in believing upon slender and insufficient grounds they never received the truth with thorough Efficacy and are prone to Error 4. The Causes of this Levity and Inconstancy of mind are these 1. Want of solid rooting in the Truth they receive it hand over head as the stony ground forthwith sprang up Mat. 13.5 and 20. ver Anon they receive it with joy they do not so soon receive the word but they as soon quit it 2. Want of Mortification 2 Tim. 4.10 Demas hath forsaken us having loved this present World Lusts are uncertain fear of men favour of men carnal hopes will easily prevail 3. A certain readiness of mind which disposeth men to conform and comply with their Company as the Looking-Glass representeth every Face that looketh on it so they are very changeable and unstable as water as Zedekiah Jer. 38.5 The King is not he that can say you nay soon turned this way and that way 4. Want of a thorough inclination to God so that they are right for a while or in some things yet they are not universally true to his interest 1 Kings 2.28 Joab turned after Adonijah though he turned not after Absolom Hos. 7.8 Ephraim is a Cake not turned 5. Want of Holiness and living up to the truths we know 1 Tim 3.9 Holding the mystery of Faith in a pure Conscience Choice Liquors are best kept in a clean Vessel men provoke God to desert them and leave them to a vertiginous Spirit 6. Libertinism men think they may run from one Sect of Christians to another as the wind of interest bloweth if they were to turn to Ethnicism Turcism or Judaism they would die rather than change theâ—r Religion but they think the differences among Christians are not of such moment as to venture any thing upon that account Every truth is precious and must be owned in its Season and it is damnable in it self to do any thing against Conscience and he that giveth way to a small temptation will entertain a greater As a Man that hangeth over a Precipice when he lets go his hold will sink further and further till he come to the bottom therefore it is good to be faithful in a little Vse Let us take heed of this evil credulity and lightness 1. Till Christians get a setled and sound Judgment they never have peace within themselves for fears and scruples arise in the dark and those that live in error are full of perplexities and have not that tranquilâ—ity of Spirit which They have who are fully perswaded in their own
mans mouth have not I the Lord. The latter cannot be said because that is contrary to his goodness Psal. 25.8 Good and upright is the Lord therefore will he teach Sinners the way It is not to be imagined that the great and universal King should give a Law to Mankind and speak so darkly that we should have no sure direction from thence nor be able to know his mind in any of the Duties God hath required of us or expose us to great difficulties and hardships in the World And if he had not plainly expressed his will to us man would never leave writing and distinguishing himself out of his duty surely he that will venture his All for Christs sake had need of a clear warrant to bear him out for none will hazard all that is near and dear to him but for weighty Reasons 5. Besides the Illumination of the Holy Spirit doth accompany this word and make it effectual to us to shew us God as revealed in Christ 2 Cor. 4.6 God who commanded the light to shine out of darkness hath sâ—ined into our hearts to give us the light of the knowledge of the glory of God in the face of Iesus Christ and for Heaven Eph. 1.17 18. Praying that the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledge of him the eyes of your understanding being inlightened that ye may know what is the hope of his calling and what the riches of the glory of his Inheritance in the Saints He sanctifieth and healeth our Souls and prepareth us for the entertainment of the Truth that as natural things are naturally discerned so spiritual things are spiritually discerned 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 6. There are promises of direction made to humble and sincere minds Psal. 25.9 The meek shall he guide in Iudgment the meek shall he teach his way to the industrious Prov. 2. 4 5. If thou seekest her as silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord and find the knowledge of God to the godly and well-disposed John 7.17 If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self so to them that pray much James 1.5 If any man lack wisdom let him ask it of God that giveth to all men liberally and upbraideth not and it shall be given him They that thus sincerely endeavour to know the will of God will come to a sound establish'd Judgment in the Truth II. A Christian that is thus established is fortified against Spirit Word or Writing or all Suggestion that may perplex his mind 1. Against pretended Revelations called here spirit 1. Because having his mind thus setled he may boldly defy all Revelations pretended to the contrary Gal. 1.8 Though we or an Angel from Heaven preach any other Gospel than we have preached let him be accursed Any Doctrine if divers or different from or besides the written word much more contrary to it a Christian may reject it and account it Cursed Doctrine Therefore neither Church nor Angel nor Spirit is to be heard against it 2. Because a Christian is upon better terms having the written word than if God dealt with him by way of Revelations 2 Pet. 1.19 We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure word of Prophecy comparing it with the voice from Heaven of which he spake before not as if there could be any uncertainty in the Lords Voice speaking from Heaven but because a transient Voice is more easily mistaken or forgotten than an authentick standing Record as Samuel thought Eli called him when it was the Lord it is quoad nos though God gave evidence of the Truth of such Revelations as he made yet we have more accommodate means Our Lord intimateth such a thing Luke 16.31 If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead This is the surest ground for Faith to rest upon of any that ever hath been or can be given to Sinners subject to forgetfulness jealousies and mistakes 3. Because it is not rational to expect new Revelation now the Canon and Rule of Faith is closed up Heb. 2.1 2. Therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip c. Mat. 28.20 Teaching them to observe all things whatsoever I have commanded you John 17.20 Neither pray I for these alone but for them which shall believe on me through their word 4. Because if any such be pretended it must be tryed by the word Is. 8.20 To the Law and to the Testimony if they speak not according to this word it is because they have no light in them So 1 John 4.1 Beloved believe not every Spirit but try the Spirits whether they are of God because many false Prophets are gone abroad into the World 5. Because they that despise ordinary means and pretend to Vision Revelation or Inspiration are usually such as are given up by God to a vertiginous Spirit and cast into the Dungeon of error for the punishment of other sins Mic. 2.11 If a man walking in the Spirit of falshood do lie he shall be the Prophet of this people God will permit those that are both deceivers and deceived themselves to come amongst them for a Plague to them Sleidan giveth sad instances of some given up to this phantastical frenzy that killed their own relations on pretence of inspiration and of others that murdered 50000. in one day 2. By word or unwritten Tradition this also should not shake the mind of a setled Christian for this hath no constat no evidence of its certainty and would lay us open to the deceits of men blinded by their own Interest and Passions and if such tradition could be produced as hath unquestionable Authority it must be tryed by the Scripture which is every where commended as the publick Standard and true measure and rule both of Faith and Manners 3. Not by Epistle as from us 1. Supposititious writings which the Church in all Ages hath exploded and received only those which are unquestionably theirs whose names they bear 2. False Expositions these are confuted by inspection of the Context scope of the Writer comparing of obscure places with plain and clear Thus you see what certainty God hath provided for us guide us in the way to Eternal Life SERMON III. 2 Thess. 2.3 Let no man deceive you by any means for that day shall not come except there come a falling away first And that man of sin be revealed the Son of perdition IN these words we have these two things 1. A Caution against the errour set a-foot at that
he that doth thus imperiously aspire subesse Romano Pontifici definimus esse de necessitate salutis that takes upon him a power to make a new Creed and that we are bound to obey him that saith he can change the things which God hath commanded in his word and dispense with them and so by his Decrees make the Commandment of God of none effect and to forgive sins not only already committed but to be committed which God himself never would do that lords it over Consciences enslaving the World to his Usurpations In short that will be obeyed in those things which God hath forbidden and take upon himself an Office which no humane Creature is capable of Who is he that sheweth himself that he is God but he that suffereth himself to be decked with the spoils of Gods own Attributes to be Optimum Maximum the best and chiefest our Lord God the Pope a visible Deity and will be adored by all the Potentates of the Earth with such veneration as greater could not be given to Christ himself if he were corporally present and will have all the World to submit to his Decrees as being infallible that challengeth a power over Angels Purgatory and Hell These things are as clear as day-light and ought to be regarded by us partly that we may bless God who hath freed us from this Tyranny and have a liberty of judging of truth and falsehood out of his holy and blessed word Partly that we may stand fast in this Liberty Those that were never Pope-bitten know not the mischiefs that attend this spiritual Tyranny and God grant that we never more know it to our bitter cost Therefore as Samuel dealt with the Israelites when they would cast off the Theocracy or Gods Government under which they had been well and safely governed unless they forfeited the protection by their own sin that they might be like all the Nations round about them 1 Sam. 8.20 Samuel telleth them what would be the manner of the King that should reign over them 1 Sam. 8.11 12 13. And he said this shall be the manner of the King that shall reign over you he will take your Sons and appoint them for himself for his Chariots and to be his Horsemen and some shall run before his Chariots and he will appoint him Captains over thousands and Captains over fifties and will set them to ear his ground and to reap his Harvest and to make his instruments of War and instruments of his Chariots and he will take your Daughters to be Confectionaries and to be Cooks and to be Bakers And he will take your Fields and your Vineyards and your Olive-Yards even the best of them and give them to his Servants c. So if such a wanton humour should possess us that we must have the Religion of the Nations round about us consider whom you receive spiritually to reign over you The King of Pride who opposeth and exalteth himself above all that is called God or is worshipped c. one that will not only devour your substance but lord it over your Consciences and put out the eye of your reason that you may the better swallow his damnable errours pestilent Superstitions and Idolatries and bold usurpation on the Authority of Christ or else burn your Bodies with temporal fire and cast out your name as one to be condemned to that which is eternal It is easy to open the Flood-gate but when that is done it is not so easy to call back the Waters and when you come to discern the difference between the blessed Yoke of Christ and the Iron Yoke of Antichrist it will be too late for a remedy to repent of your errour The second Use is to shew us how things should be carried in the true and reformed Christianity 1. With such meekness modesty and mortification that our Religion may be known to be established by a Crucified Lord whose doctrine and example do visibly and eminently hold forth the contempt of the World The pride and ambition of the Pastors of the Church hath been the cause of all the evil in it therefore nothing so unsuitable to the Gospel as a domineering spirit we that are to preach Heavenly mindedness and self-denial should not affect the greatness of the World lest our lives contradict our doctrine 2. How eminent and exemplary we should be in our obedience to Magistrates For this is to be opposite to the Antichristian Estate God is very tender of the honour of Civil Powers and Authorities and will have every soul to be subject to them Rom. 13.1 Let every soul be subject unto the higher powers for there is no power but of God the powers that be are ordained of God and again 1 Pet. 2.13 Submit to every ordinance of man for the Lords sake whether it be to the King as Supreme or to Governours as them that are sent by him Great respect and submission is due to them for Gods sake and that we may commend Religion to the profane World and live down the reproaches of the Gospel They were branded as wicked men that were not afraid to speak evil of Dignities that despise Governments in their own hearts or weaken the esteem of it in the hearts of others by their speeches 2 Pet. 2.10 But chiefly them that walk after the flesh in the lust of uncleanness and despise Government presumptuous are they self-willed they are not afraid to speak evil of dignities 3. What a wickedness it is to usurp divine honours We do so when we take that praise and admiration to our selves which is only due to God Acts 3.12 And when Peter saw it he answered unto the people Ye men of Israel why marvel ye at this or why look ye so earnestly on us as though by our power or holiness we had made this man to walk The God of Abraham and of Isaac and of Jacob the God of our Fathers hath glorified his Son Iesus c. and his name through faith in his name hath made this man strong whom ye see and know Yea the faith which is by him hath given him this perfect soundness in the presence of you all SERMON V. 2 Thess. 2.5 6 7. Remember ye not that while I was with you I told you these things And now ye know what withholdeth that he might be revealed in his time For the mystery of iniquity doth already work only he who now letteth will let till he be taken out of the way IN these words is 1. A Digression calling them to remembrance of what he delivered by word of mouth 2. A Progress in the further description of Antichrist He had hitherto been described 1. By his Names and Titles 2. His nature and properties now 3. By the time of his appearing where take notice of three things 1. That Antichrist was not then revealed because there was an Impediment hinâ—ering his Revelation 2. That though he was not then revealed yet that mystery of iniquity
have an unction from the holy one and ye know all things A Child of God hath something in his bosom that will not permit him to hearken to Popery the very life in us is opposite to this dead shew and mummery of trashy Devotions Now I come to the Author with the means of Consuming The Lord shall consume him with the Spirit of his mouth The Lord that is the Lord Christ. But what is meant by the Spirit of his mouth or the breath of his mouth as some render it Two things may be meant hereby either his Providential Word or his Gospel accompanied by his Spirit 1. His Providential Word that is when Christ faith Let it be done it shall be done Isa. 11.4 He shall smite the Earth with the Rod of his mouth and with the breath of his lips he shall slay the wicked those that are called wicked they are also called the Earth because they are earthly minded and have their portion here and possess much on earth and have great power by the advantage of which they oppress his People Now to execute Judgment upon them Christ needeth no more than the Rod of his mouth that powerful Word whereby he created all things Ps. 33.6 By the words of the Lord were the Heavens made and all the host of them by the breath of his mouth Upholdeth all things Heb. 1.3 Upholding all things by the word of his Power And brings all things to nothing again John 18.6 As soon as he had said to them I am he they went backward and fell to the ground one word of his powerful Providence is enough Or secondly 2. It is meant of the Efficacy of his Gospel as it is accompanied by his Spirit called the Sword of the Spirit Eph. 6.17 and it is said to be quick and powerful Heb. â— 12 and Rev. 2.16 Repent or I will come against thee quickly and smite thee with the Sword of my mouth by this word he shall confound the falshood and cunning practices which are carried on under this myâ—â—â—â—y of Iniquity and give it such a deadly and incurable wound that it shall languish before it be utterly destroyed Doct. That Antichrists Destruction is by the preaching of the Gospel and the victorious evidence of Truth It must needs be so For his Kingdom and Tyranny is upheld by Darkness which is dispelled by the Light of the Truth And therefore the Papists as all other Hereticks are lucifugae Scripturarum Dei cannot endure the Scriptures deny them to the people and seek to make them contemptible by all the means they can Again his Kingdom is carryed on by Falshood and his Cheats and Impostures and Wickedness and Usurpation and false Interpretations and Delusions are discovered by the truth and simplicity of the Gospel and so is consumed yet more and more Lastly Popery is a dead form of Religion and there is not only Truth in the word of God but Life we are not only enlightened but quickened by it and converted to God and made partakers of his Spirit And these will go against their own experience and inclination if they should sit down with such empty beggarly Rudiments But here ariseth a Question shall Antichrist be consumed no other way â— but by the Spirit of his mouth We read in the Prophecy of Wars by which the Antichristian State is brought to nought I answer The pure and powerful preaching of the Gospel is the principal means whereby the Spirit of the Lord consumeth Antichrist in the hearts of men but this is not exclusive of other means which God in the ways of his Providence may use to weaken his Worldly Interest But we must distinguish between the means God may use and we must use Simply to put down a Religion by force of arms is not our way it is not lawful certainly to invade other Nations upon the pure and sole title of Relâ—gion But if they invade us on that account no doubt a Prince and People so invaded may defend themselves But when a War is commenced on other occasions it is the most chearful cause to ingage in when we War against the Abettors of Antichrist we War against an Enemy whom God will consume Constamine warred against Licinius his Collegueâ— not because an Infidel but because he persecuted the Christians contrary to their Capitulations Lewis the XII caused it to be disputed in a Synod at Tours Num liceret Papae absque causa Principi bellum inferre when it was answered Non licet a second Question Num tali Principi sua defensione fas sit euâ— invadere Their Answers were Licet which he undertook and caused money to be stamped with this Inscription Perdam Babylonem 1. Vse We learn hence not to be discouraged in our greatest extremities when all temporal hopes seem to fail and we have nothing left us but the word of our Testimony let us not distrust our spiritual weapons for they are mighty through God to bring down all the strongs holds of sin and Antichrist 2 Cor. 10.4 5. Oh incourage your selves in the Lord you have the merit of his Humiliation and the power of his Exaltation Merit what cannot the blood of Christ do to fetch off men from their inveterate prejudices and superstitions 1 Pet. 1.18 We are redeemed by the blood of Christ from our vain Conversations so for the power of his Exaltation there is his Spirit the success of his Spirit on the pouring out of the first Sermon Acts 2.41 fetched in 3000. Souls that had embrued their hands in the blood of their Saviour and were in no very devout posture at that time his Word that is the Rod of his strength Psal. 110.2 which hath a mighty power to convince transform and convert Souls Rom 1.16 For I am not ashamed of the Gospel of Christ which is the power of God unto Salvation Then there is the power of Providence all Judgment is put into Christs hands for the advancement of his own Kingdom Iohn 5.22 if all be in Christs hands why should you distrust your cause or the success of it 2. If you would defend your selves and wound the Enemy be much acquainted with the word of God which is the Sword of the Spirit Eph. 6.17 thereby you may ward off every blow of a Temptation Surely then we should be much acquainted with this woâ—d that it may dwell in us richly that we mâ—y have it ready this is enough to make wise the simple for all necessary duties and defence 3. Pray heartily that the word of God may have a free course 2 Thess. 3.1 and tâ—at God would send forth labourers into his Harvest Matth. 9.38 2. The final destruction of Antichrist and destroy him by the brightness of his coming This coming is most likely to be the coming of Christ so often mentioned 2 Thess. 1.7 8. When the Lord Iesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on those that know
not God and that obey not the Gospel of our Lord Iesus Christ. 2 Thess. 2.1 2 3. Now we beseech you Brethren by the coming of our Lord Iesus Christ and by our gathering together unto him That ye be not soon shaken in mind nor be troubled neither by spirit not by word nor by letter as from us as that the day of Christ is at hand Others conceive some notable manifestation of his Presence and Power in his Church but this would ingage us in many dark Proâ—hecies which I shall not meddle withal intending only a doctrinal discovery of Antichrist as how long before his coming by what means Sure I am that at his coming the Beast and false Prophet shall be slain and cast into the lake of fire Rev. 19.20 but for other things I have not light enough certainly to define That the utter ruine of Antichrist is not to be expected till the second coming of Christ. Vse Be not discouraged though Antichrist yet remain after all the endeavours against him It is enough that Antichristianism shall be finished and finally destroyed And for the time refer it to God If it be not till the Day of Judgment or Christs final Conquest over all his Adversaries you must be contented to tarry for that as well aâ— for other things SERMON VII 2 Thess. 2.9 10. Even him whose coming is after the working of Sathan with all Power and Sins and lying wonders And with all deceiveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved WE have considered the Titles of Antichrist his nature and properties the time of his rise and with it his ruine Now we are to consider the way and means how he doth acquire and keep up this power in the World The means are 1. Principal 2. Instrumental 1. Principal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the working of Sathan 2. Instrumental which are also two 1. Pretence of Miracles with all Power Signs and lying wonders 2. Other Cheats and Impostures with all deceivableness of unrighteousness Their general way of dealing being Sophistical and fallacious Let us a little explain these things 1. The great Agent in setting up this Kingdom after the working of Sathan It may note the manner as we render after that is in such a way as Sathan deceived our first Parents for he was a murderer and a lyar from the beginnning John 8.44 I fear lest by any means as the Serpent beguiled Eve by his subtilty so your minds should be corrupted from the simplicity which is in Christ 2 Cor. 11.3 So all this mystery of Iniquity shall be carried on after this manner by deceit by the tricks of lying men and the works of deceiving Spirits Rather it noteth Sathans Agency and Influence and after or according to the working of Sathan is as much as by the working of Sathan noting not only his Pattern but his Influence so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often rendered and the energy of the Devil and Influence upon all wickedness is spoken of elsewhere Eph. 2. 3. The Spirit that now worketh in the Children of Disobedience the Devil hath a great hand over wicked men in the World his way of dealing with them is most efficacious and powerful and certainly he is the first Founder and main supporter of the Antichristian State 2. The Instrumental means 1. By pretence of Miracles with all power and signs and lying wonders These three words signifie the same thing and are often joined when true Miracles are spoken of as 2 Cor. 12.12 Truly the signs of an Apostle were wrought among you in all places in signs and wonders and mighty deeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Acts 2.22 Iesus of Nazareth a man approved of God among you by miracles wonders and signs So Heb. 2.4 God also bearing them witness both with signs and wonders and with divers miracles Rom. 15.19 Through mighty signs and wonders through the power of the spirit of God Powers they are called because they issue from Power divine and extraordinary Signs from their use because they served to seal and signifie the Doctrine to which they are applied Wonders from their effect because they breed astonishment in the minds of the beholders These were the true Miracles Now Antichrist to countenance his false Doctrines and Superstitions would ape and imitate Christ and pretendeth to Powers Signs and Wonders as Iannes and Iambres sought to imitate Moses God permitting it in some degree so Antichrist seeks to promote his Kingdom the same way which Christ took to promote Evangelical truth But they are called Powers and Signs and lying Wonders i.e. lying Powers lying Signs and lying Wonders for it agreeth to all the words though affixed to one of them But why lying wonders partly because the greatest number of them are meer Fables notorious Impostures and Forgeries partly because others are Diabolical illusions things beyond humane but not Angelical Power if they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wonders they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome distinguisheth fit signs to signifie the truth of the Doctrines partly from the end and scope for that must also be regarded God cautioneth his People that if they gave them a sign and wonder though it came to pass if it were to draw them to other Gods it was to be rejected Deut. 13.1 2 3. the Spirits must be tryed whether they be of God 1 John 4.1.1 Cor. 12.3 No man speaking by the Spirit of God calleth Iesus accursed If a wonder be wrought or pretended to be wrought to draw us off from Christ or to promote things clearly forbidden by the word of God it is a lying wonder as all Antichrist's are for their end is to confirm the Popes Dominion and false Doctrine The sum is this then That many things are pretended not really done Impostures and Forgeries not Miracles other things done by Diabolical illusion as there may be Apparitions Visions Spectres for Sathan will bestir himself to keep up the credit of his Ministers Lastly if we cannot otherwise disprove them if they tend to false Doctrine and worship they are to be rejected whatever extraordinary appearance there be in them 2. The other expression concerning the means is general with all deceivableness of unrighteousness which comprizeth 1. Their Sophistical Reasoning from Antiquity Universality Unity Iâ—fallibility without coming to the intrinsick merits of the câ—use but condemning the truth rather by prejudice 2. Their practical Acts and feats to beguile Souls by Fawning or Threatning or Preferment and Persecutions these are the Arts by which Antichrist shall deceive men into Unrighteousness that is to bring this corruption into the Church and acquire this power to himself Now I shall observe some points 1. Doct. The Devil hath a great hand in setting up Antichrists Kingdom as he hath a great interest by it his coming â—â—all be by or after the working of Sathan He
deserve to perish No man perisheth but for his own fault Hos. 13.9 O Israel thou hast â—â—stroyed thy self but in me is thy help Now they that will yield to the deceivableness of unrighteousness justly perish though there be deâ—eit in the Case yet there is unrighteousness in the Case also Fraudulent dealing should not so cozen us as apparent unrighteousness oâ— unfaithfulness â—o Christ should warn us 2. That they are in an actual state of perdition and unlâ—ss they come out of it are undone for ever The Apostles when they propounded Châ—istian Doctrine at first did use this term to distinguish impenitent unbelievers from those that received the Gospel as 1 Cor. 1.18 The preaching of the Cross is to them that perish foolishness but unto us that are saved the power of God So 2 Cor. 2.15 We are unto God a sweet savour of Christ in them that perish and in thâ—m that are saved So he distinguisheth them that receive the Faith and them that receive it not peâ—itent believers are those that are saved but impenitent unbelievers are those that perish that is are for the present during their infidelity and impenitency in an actual state of perdition So 2 Cor. 4.3 If our Gospel be hid it is hid to those that are lost that iâ— who are for the present in a lost condition We know not Gods secret decrees but those that refuse and oppose the only remedy to all appearance are lost men Now this he applyeâ—h to those that yield to Antichrist shewing them that though they are Christians yet they have no more benefit the Gospel than Infidels they receive not the truth these revolt from the owning of it upon carnal reasons And therefore it is foretold Rev. 14.9 10. If any man worship the Beast and his Image and receive his mark in his forehead and in his hand the same shall drink of the wrath of God which is poured out without mixture into the Cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and the presence of the Lamb. That is all those that give up themselves as Servants and Souldiers to the Antichristian Estate and obstinately adhere to and promote that profession they shall taste of the Mediators vengeance which will be very sore and severe Luk. 19.27 These mine Enemies which would not that I should reign over them bring them forth and slay them before me Popery is the high way to damnation 3. It beareth this sense that they are fâ—â—e appointed to perish who are left to these delusions They are such as God hath past by and not chosen to life This is to be considered also for damnable errors take not effect on Gods Elect. Mat. 24.24 If it were possible they shall deceive the very elect The Elect cannot altogether be seduced and drawn away from Christ for God taketh them into his protection and guardeth them against the delusions of false Prophets that if they be for a time they shall not always be deceived So it is said Rev. 13.4 The Locusts shall hurt none of those that had the seal of God in their foreheads The delusions of Antichrist have only their full effect on those who are not elected and sealed upon the Hypocritical professors that live in the visible Church So it is said again Rev. 13.8 All that dwell upon the earth shall worship him whose names are not written in the Lambs book of life And again Rev. 17.8 And they that dwell on the earth shall wonder whose names were not written in the book of life from the foundation of the world The Elect are still excepted which is much for the comfort of the Godly who belong to Gods Election that he shall not prevail over them totally finally God hath chosen you to life Thirdly The reason of this doom because they received not the love of the truth that they might he saved By the truth is meant the Gospel the chief truth revealed in Gods word and the only means of Salvation Eph. 1. â— In whom also ye trusted after that ye heard the word of truth the Gospel of your Salvation This is the truth most profitable to lost Sinners receiving is put for entertaining or believing the words as Acts 8.14 When they heard that Samaria had received the word of God and Acts 11.1 That the Gentiles had received the word and elsewhere This reception must be with love Acts 2.41 As many as received the word gladly and Acts 17.11 They received the word with readiness of mind And this affection must produce its effect so as to convert them unto God Now this is denied of them who are seduced by Antichrist that they never had any true love to the truth nor minded it in order to their Salvation Now the business is whether the clause concerned only the Jews or can be applied to Christians The Jews clearly received not the love of the truth but did refuse Christ and his Salvation And herein the Papists glory of an advantage of turning off this Prophecy from themselves But the Apostle speaketh not of rejecting the truth but of not receiving the love of the truth which is not proper to the Jews but to false Christians The Jews Company rejected Christ and Antichrist was not sent to them for a punishment but wrath came upon them to the uttermost to the excision and cutting off their Nation But here is rendred the reason not of other Judgments but why men are Captives to Antichrist Therefore it is not so to be confined Doct. 1. The subjects of Antichrists power and seduction are those that perish 2. The great reason why God sent this Judgment on the Christian World is because they receieved not the love of the truth 1. Doct. That the subjects of Antichrists power and seduction are those that perish It is a dreadful argument we are upon yet necessary to be known for our caution however to be handled warily 1. It is certainly more meet for us to have a regard of our own estate than curiously to enquire what becometh of others The Apostle waveth judging them that are without 1 Cor. 5.12 I know he meaneth it of the censures of the Church which are not exercised upon Infidels but Christians but so far we may apply iâ— to this case that we should not rashly judge of the eternal state of other persons but rather of things wherein our selves are concerned If the enquiry were only matter of curiosity surely Christs rebuke would silence it What is that to thee Joh. 21.20 for Christ is ill pleased with curiosity about the state of other men but it is fit we should know our own duty and danger and to that end it must be discussed 2. That there is a great diffiâ—ulty of the Salvation of Papists so living and dying if not an utter impossibility Partly because though it should be supposed that they retain the foundation yet they build such Hay and stubble
upon it so many errors in Doctrine corruptions in Worship and Tyranny in Government that if a man could be saâ—ed he is saved but as by fire 1 Cor. 3.13 and no man that hath a care of his Soul wiâ—l either embrace Popery or continue in it where the way is plainest there are difficulties enough and the righteous are scarcely saved and therefore in a questionable way none should venture Worshipping of Angels and Saints departed and Images are no light thing Nor will a serious Christian chuse that way where the Doctrines of the Gospel are so exceedingly corrupted and there is such a manifest invasion of the Authority of Christ by câ—allenging an Universal Headship over his Church without his leave and this maintained by errors and persecutions 3. We must distinguish of those that lived under Popery rather as Captives under this Tyranny than voluntary Subjects of this Kingdom of Antichrist As many holy men did in former times groaning and mourning under the abominations rather than countenancing and pâ—omoting them To these God speaketh when he said Rev. 18.4 Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues They were his people while they were there These were as those seven thousand in Israel that had not bowed the knee to Baal Rom. 11.4 4. There is a difference to be put between those that err in the simplicity of their hearts knowing no better and tâ—ose that withstand the light upon carnal reasons and will not retract their errors though convinced of the degeneration of Christianity For simple ignorance is not so damning as obstinate error Luke 12.48 But he that knew not and did commit things worthy of stripes shall be beaten with few stripes c. and 1 Tim. 1.13 But I obtained mercy because I did it ignorantly in unbelief The Scriptures many times condemn a way as a way of ruine but all in that way are not damned as John 4.22 Salvation is of the Iews There it is eminently dispensed and yet therefore it followeth not that all the Samaritans were damned Some among them though tainted with the errors of their Country might have such knowledge of the law of God and love to him as might be effectual to Salvation 5. We must distinguish between Papists so living and so dying many by Gods grace may have repentance conferred upon them at death and though they lived Papists might die as reformed Christians seeking Salvation by Christ aloâ—e in the way of true Faith and Repentance and so the Lord may manifest his compassion to them pardoning the errors of their lives 6. We must distinguish Times God might dispense with many in the times of universal darkness and Captivity more than he doth afterwards when the light of the Gospel breaketh forth and his Trumpet is sounded to call them forth Whosoever shall compare Iohn Fierus and Iohn Calvin will find they were assisted by the same Holy Spirit of God though the one lived and died a Papist and the oâ—â—er was â—n eminent instrument in reforming tâ—e Church of God but an ignorant fear of separation from the Catholick Church caused many to do as they did but much more doth it hold good in the times before Our Fathers if alive would not have condemned us nor should we condemn them being dead before they had these advantages which we now enjoy Illi si reviviscerent c. saith Austiâ— in a like Case 7. We must distinguish between Popish Errors some are more Capital as Adorations of Images Inovocation of Saints Justification by the merit of Works Inhibition of the Scriptures c. others not so deadly as when too much reverence is given to Ecclesiastical Orders and Constitutions Penance Auricular Confession Fasting c. Now though the Case of a reâ—l Papist who is compleat in this mystery of Iâ—iâ—uity and refuseth hateth persecuteth the truth offered be desperate yet the Lord â—ay in tender mercy accept of other devout Souls who yet live in that way if they hold the head and the foundation 1. Vse Let us not think Popery a light thing which the Lord so peremptorily threatneth Surely it is no liâ—â—â—e mercy that we are freed from it Therefore we should be thankful for the light we have and improve it well while we have it and hold it fast What hope soever we may have of men living in former times and foreign Countries where they knew no better but after such express warnings what hope can we have of English Papists considering the time when Rome is not grown better but worse and what was common opinion is now made an Article of Faith and when the truth is taught and so clearly manifested so that for any by their own voluntary choice to run into Popery it is a pâ—ain defection from Christ to Antichrist and wilfully to drink that poison which will be the bane and ruine of your Souls 2. The great reason why God sent this Judgment upon the Christian World is to punish those that received not the love of the Tâ—uth Here I shall enquire 1. How many ways men â—ay be said not to receive the love of the â—ruth 2. How just their punishment is fâ—r such a sin 1. Iâ— stating this sin 1. It is supposed that â—he truth and doctrine of Christ is made known to a people yea cometh among them with great Evidence Conviction and Authority For it is not the want of means but want of love that it is charged on them And the plenty of means aggravateth their fault and maketh their Condemnation the â—ore just John 3.19 This is the Condemnation that light is come into the world and men loved darkness more than light The truth was not for their turns but was contrary to their lusts and passions and prejudices and these they preferred before the light of the Gospel shining to them 2. That as inevidence of doctrine was not the cause of not receiving the truth so not bare weakness of understanding no it is not weakness but wilfulness which is here intimated not a defect of their minds but their hearts Joh. 8.15 Because I tell you the truth ye believe me not It was not weakness but prejudice hindred their believing They despised the grace of God yea hated it for their lusts sake Their lusts lie more in opposition to the truth than speculative doubts and errors Luke 16.14 And the Pharisees who were covetous when they heard all these things they derided him the words are blew their Noses at him The sensual carnal and ungodly World scorneth heavenly doctrine and pure Christianity is distasted by false Christians Err in mind err in heart 3. It is not enough to receive the truth in the light of it but we must also receive it in the love of it or it will do us no good To make the truth operative 1. Knowledge is necessary and also Faith and then Love Knowledge for without knowledge the
heart is not good Prov. 19.2 Nothing can come to the heart but by the mind the will is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a choice or desâ—re guided by reason and the Gospel doth not work as a charm whether it be or be not understood No the purport or drift of it must be known or how can it have any effect upon us Next to knowledge to make it work there must be Faith when we apprehend a thing we must judge of it whether it be true or false how else can it make any challenge or lay claim to our respect 1 Thess. 2.13 Ye received it not as the word of men but as it is truth the word of God which worketh effectually in you as it doth in all them that believe Faith doth inliven our actions about Religion to hear of God and Christ and Heaven doth not stir us unless we believe these things Well next to Faith there must be Love for apprehension and dijudication are acts of the understanding only but love belongeth to the will and we must believe with all the heart Acts 8.37 There may be knowledge without Faith as an Heathen may understand the Christian Religion though he believe it not profess it not And there may be Faith without love for there is a dead faith James 2.20 which rests in cold opinions without any affecâ—ion to the truth believed Love pierceth deeper into the truth and maketh it pierce deeper into us As a red hot Iron though never so blunt will run farther into an inch board than a cold Tool though never so sharp And love maketh it more operative there is notitia per visum notitia per gustum A knowledge by sight and a knowledge by tasâ— A man may guess at the goodness of Wine by the Colour but more by the tast that is a more refreshing apprehension And Augustine prayeth Fac me Domine gustare per amoren quod gusto per cognitionem Lord make me tast â—hat by love which I tast by knowledge Surely we are never sound in Christianity till all the light that we receive be turned into love These great things are revealed and represented to our Faith not to please our minds by knowing them but to quicken our Love Faith alone is but as sight and Faith with Love is as tast Now it is more easy to dispute a man out of his belief that only seeth than it is him that tasteth and knoweth the grace of God in truth This is the true reason of the stedfastness of weak and unlearned Christians though they have not such distinct conceptions and reasonings as maâ—y learned men have yet their Faith is turned into love and a man is better held by the heart than by the head And though they cannot dispute for Christ as one of the Martyrs said they can die for Christ. But alas many receive the truth in the light thereof but few receive it in the love of it and so lie open to deceit 4. This love must not be a sleight affection for that will soon vanish but we must be rooted and well grounded and have a good strenght The stony grouâ—d had some love to the word Matth. 13.20 21. But he that receiveth the word in stony places the same is he that heareth the word and anon with joy receiveth it yet he hath not root in himself but dureth but a while for when Tribulation of Persecution riseth because of the word by and by he is offended So also of the Thorny ground He heareth the word and the care of this World and the deceitfulness of riches choak the word and he becometh unfruitful ver 22. Now what are the defects of this love 1. It is not radicated A pang of Love or flash of Zeal whereas we should be rooted and grounded in love Eph. 3.17 Hypocrites had a tâ—st Heb. 6. 4 5. For it is impossible for those who were once enlightned and have tasted of the Heavenly gift and were made partakers of the Holy Ghost and have tasted the good word of God and the powers of the world to come if they shall fall away to renew them again unto repentance Tasted but did but tast did escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.20 yet not having a good Conscience may make Shipwrack of Faith 1. Tim. 1.19 2. It is partial The Gospel offereth great priviledges and it is also a pure holy rule of obedience Acts 2.41 This word of God is made up of Precepts and Promises God offereth in the Covenant exceâ—lent benefits upon gracious terms and conditions there must be a consent to the terms as well as an acceptation of the priviledges The confidence of the priviledges serveth to wean us from the false happiness therefore that must be kept up Heb. 3.6 But Christ as a Son over his own House whose are we if we hold fast the confidence and the rejoicing of the firm unto the end And the consent to the terms bindeth our duty upon us Isa. 56.4 Now as willingly as we yielded at first we must keep up the same fervour still Deut. 5.29 Oh that there were such an heart in them that they would fear me and keep all my Commandments always That it might be well with them and with their Children for ever But whole pure Christianity is not loved by false Christians therefore when Religion crosseth their interests and the bent of their lusts they seek to bring Religion to their hearts not their hearts to Religion 3. It is not strong and in such a prevalent degree as to controul other affections it is but a passion a pleasure and a delight they take on for a time not the effect of solid judgment and resolution A joy easily controuled and overcome with other delights therefore Christ requireth a denial of all things for a close adherence to him and his Doctrine And hath told us Matth. 10.37 He that loveth Father and Mother more than me is not worthy of me and Luke 14.26 Cannot be my Disciple This is a love to which all other loves must give way and be subordinate Many love the truth a little but love other things more will be at no cost for it Solomon giveth advice Prov. 23.23 Buy the truth and sell it not In lesser points we must do nothing against the truth for though the matter contended for be never so small yet sincerity is a great point but in the greater truths we should purchase the knowledge of them at any rate and be faithful to Christ what ever it cost us 4. This slight love may arise from Worldly respects Now in the Text it is said they received not the love of the truth that they might be saved It should arise upon eternal reasons and considerations of the other World which only produce abiding affections Heb. 10.39 We are not of them that draw back to â—erdition but of them that believe to the saving of the Soul In closing with Christianity that must be fixed as our
In differences between God and Baal Christ and Antichrist few are valiant for the truth Ier. 9.3 And they bend their tongue like their bow for lies but they are not valiant for the truth upon the earth for they proceed from evil to evil and they know not me saith the Lord. Contend earnestly Jude 3. It was needful for me to write unto you and to exhort you that you should earnestly contend for the Faith which was once delivered unto the Saints Again 2. There are many sensualists unclean and carnal Gospellers to these God oweth a Judgment Usually the Gospel is removed and given to a Nation that will bring forth the fruits thereof They that use the truth only or principally for their own turns hate to be reformed God will reckon with them Psal. 50.16 17. But unto the wicked God saith What hast thou to do to declare my Statutes or that thou shouldst take my Covenant into thy mouth seeing thou hatest instruction and castest my words behind thee 2. Vse shews you indeed that you love the Gospel Carentia remedii is a grievous misery or else Christ had not come as a great Blessing Neglectus remedii is a grievous sin to be lazy in a matter of such moment Those that never set their hearts to obey the truth Crassa negligentia dolus est There should be constant purpose endeavour striving and not cease striving till we in some measure prevail rejectio or contemptio remedii if we put away the word of God from us Acts 13.46 Then Paul and Barnabas waxed bold and said it was necessary that the word of God should first have been spoken to you but seeing ye puâ— it from you and judge your selves unworthy of everlasting life loe we turn to the Gentiles God will be gone if not from the Land from thy Soul This is the most hainous iniquity of all Heb. 10.28 29. He that despised Moses his Law died without mercy under two or three witnesses of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified aâ— unholy thing and hath done despight unto the Spirit of grace So Esau's despising his Birthright Heb. 12.15 Lest there be any Fornicator or prophane person as Esau who for one morsel of meat sold his Birthright for ye know how that afterwards when he would have inherited the Blessing he was rejected for he found no place of repentance though he sought it carefully with â—ears SERMON IX 2 Thess. 2.11 12. And for this cause God shall send them strong delusions that they should believe a lie That they all might be damned who believed not the truth but had pleasure in unrighteousness WE have considered the sin of those seduced by Antichrist now the Judgment It is twofold 1. Delusion in this World verse 11. 2. Damnation in the next verse 12. 1. Delusion in this World where take notice of three things 1. The Author of it God shall send it 2. The degree or nature of the punishment strong delusion 3. The issue of it that they should believe a lie 2. Their punishment in the next World That they all might be damned who believed not the truth but had pleasure in unrighteousness where take notice 1. Of the terribleness of it it is no less than everlasting damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Justice and Equity of it They believed not the truth but had pleasure in righteousness 1. I begin with their Judgment in this World For this cause God shall send them strong delusions that they should believe a lie Doct. That by Gods just Judgment there is an infatuation upon the Followers and Abettors of Antichrist that they swallow the grossest errors to their own destruction To clear this I shall speak 1. To the Author 2. The degree or kind of the punishment 3. The effect and issue 1. As to the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here a difficulty ariseth For God is not and cannot be the Author of sin He that is essentially good cannot be the cause of evil And he that is Vltor peccati the avenger of sin cannot be Author peccati the Author of it If he should cause man to sin how will his punishment of it be just I Answ. As it is a sin God hath no hand in it but as it is a punishment of sin God hath to do in it To clear this to you consider 1. He that is the supreme Lord and Governour of his Creatures is also their Judge For Legislation and Judgment belong to the same Authority And therefore God is called sometimes our King and sometimes oâ—r Judge Gen. 18.25 Shall not the Iudge of all the earth do right Rom. 5.6 Is God unâ—ighteous how then shall he judge the World That is his Office and Prerogative 2. Gods way of judging for the present is either external or internal As for instance there are two acts of Judicature Reward and Punishment In rewarding Gods external Government is seen in dispensing outward Blessings to his people as the fruit of their obedience Micah 2.7 Do not my words do good to him that walketh uprightly His promises speak good and as fulfilled do good yield protection maintenance and such a measure of outward prosperity as supporteth and maintaineth them during their service David owned Gods dealing with him in this sort Psal. 119.56 This I had because I kept thy Precepts So as to his internal Government in giving them peace of Conscience and Joy in the Holy Ghost Rom. 14.17 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Pro. 3.17 Her ways are ways of pleasantness and all her paths are peace These are the internal rewards of obedience And so also God often rewardeth grace with grace As Isa. 58.13 14. If thoâ— turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thy own ways nor finding thine own pleasure nor speaking thine own words Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Iacob thy Father for the mouth of the Lord hath spoken it Psal. 31.24 Be of good Courage and he shall strengthen your heart all ye that hope in the Lord. Proficiency in the same grace is a reward of the several acts and exercise of it So in punishing sometimes he useth the way of external Government by the terribâ—e Judgments exercised upon men for the breach of his Law Rom. 1.18 For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness Heb. 2.2 Every transgression and disobedience received a just recompence of reward
caution them as we have from God They pretend to believe the Scriptures yet how do they seek to evade the force of them by crafty distinctions that will never satisfie Conscience though they help to blind the mind and harden the heart That which I urge is this they were never interdicted this kind of worship by their Gods but these know that it is severely forbidden by our God and the second Commandement so stareth in their Faces that it is expunged out of their Catechisms and Vasquez is bold to affirm that the second Commandement is Ceremonial Lactantius of old said Non est dubium religio nulla est ubi cujusque simulacâ—rum est 3. The Pagans did adore their Gods in their Images but never was any so sottish among them to imagine that an Image was to be adored with the same degree of worship as God himself but this is the corrupt Doctrine of the Papists that an Image is to be worshipped with the same worship wâ—erewith God himself is worshipped Imagini Christi Latria debetur Aquinas That is the proper worship of God 1. Vse to shew how necessary it is to take heed that we be not found among the followers of Antichrist since these errors are damnable Salvation and damnation are not trifles nor matters to be played withal Surely we need have our eyes in our head and not to be hood-winked when we are upon the brink of a bottomless Gulph Both sides lay damnation at one anothers Door they for our departing from the Catholick Church out of which is no Salvation as they pretend we upon their departing from the Catholick Faith and simplicity of the Gospel Now external order is not of such consideration as Faith but when they will be able to prove that Christ hath setled this order in the Church that all his Subjects should be obedient to one universal visible head and that this head is the Pope and therefore when their very Order is an incroachment and usurpation to depart from them is to return to Christ Again where is Salvation most likely to be found rather with them who seek all their Religion in the Scriptures aâ—d stick there or with those who not contented with the Apostolical Doctrine contained in the Scriptures have brought in unwritten Traditions as an equal rule of Faith with Scripture and the Sacrifice of the Mass and Purgatory the Religious Invocations of Saints and many other enormities and uphold these Innovations with all manner of Tyranny and Cruelty exercised upon Christs faithful Servants If men go to Heaven without Prayers which they understand and Scriptures half Christs Sacrament a piece of his merits and some supeâ—stitious observances yea plain Idolatry then the way to Heaven is sooner to be had in Popery but he that hath but half an Eye may soon see which is the surer side Surely the surest way to avoid damnation is to avoid sin Now where are Souls so much in danger of sin as in the Roman Society where so little is given to internal life and piety and so much to external Pomp and Service and where errors are so palpable that either men do not believe them with their hearts or if their hearts were upright and not perverse and obstinate could not believe them but just so is the way of Popery to true Christianity Surely whatever it be to Papists it would be absolutely damnable to us as wilfully to thrust our selves upon apparent ruine There is a cavil or pretence which I shall speak unto on this occasion That many Protestants confess Papists may be saved in their Faith whereas they hold Protestants and other Hereticks may not be saved out of the Catholick Church And therefore it is safe to enter into that way which is safe by the consent of both parts Ans. 1. Mens opinions are no ground of Faith Persons may be in a sad woful Case that men speak well of Luke 6.26 Wo unto you when all men shall speak well of you It is not what Man saith but what the word of God saith Now the word speaketh terrible things to them Them that perish and That they all might be damned who believed not the truth c. Secondly The word of God teacheth us to judge of the way rather than persons who stand or fall to their own Master The way is damnable If on the one side there be Charity to some persons that sin of invincible ignorance and are saved as by fire 1 Cor. 3.13 which the other side will not grant to a contrary perswasion it argueth Charity on one side which hopeth all things malice on the other who rashly condemn men without evidence yea against it 3. If this argument would hold good it had been better in Christ and the Apostles time to be a Jewish Proselyte than a Christian Christ acknowledgeth Salvation is of the Jews their promises of adoption and glory but the Jews pronounced him and his followers accursed scourged imprisoned them yet did not get so far as Papists to murder and butcher them Suppose a little time that Catholicks owned Donatists as Brethren allowed their Baptism but Donatists are rebaptized and upon pain of damnation require all so to be and say Save thy Soul become a Christian. Now a Pagan should rather by this argument join himself to Donatists than Catholicks Lastly The Argument may be retorted A Protestant keepeth himself to his Bible Baptismal Covenant Creed but denieth many things which Papists believe and practise as Papal Infallibility Transubstantiation Purgatory Invocation of Saints worshipping of Images they cannot but say Protestants are in the right 2. Vse observe the degrees of obduration not receiving the truth in the love of it believing a Lie discarding Truth and then taking pleasure in unrighteousness and then cometh Damnation SERMON XI 2 Thess. 2.13 But we are bound to give thanks always to God 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 THE Adversative Particle But sheweth what respect these words have to what went before He had spoken of God's direful Judgment of sending strong delusion on them that had no love to the pure Truth but sinned against Light and had pleasure in the false worship and superstitions countenanced by the World Now lest the Thessalonians should be troubled at this sad prediction he sheweth what cause he had to bless God in their behalf The subjoining of this consolation doth teach us three things 1. That it is a great favour of God to us to escape Antichristian Errors They are so dangerous in their own nature so insinuative and inveigling by plausible appeaâ—ance and accompanied with such worldly baits and advanâ—â—ges that it is a great mercy â—hat God hath taught us better things But then be sure you be in the right out of Conscience and Evidence not out of Faction and Interest And that you hate Popery out
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
â—e is Ephes. 5.27 That he might present it to himself a glorious Church not â—aving Spot or wriâ—kle or any such thing but that it should be Holy and without Blemish Then it is a glorious Church Christ hath done his whole Work Holiness is the Beauty of God himself Exod. 15.11 and puts an Excellency on us if we love it and imitate it Prov. 12.26 The Righteous is more excellent than his Neigbour But the way of the Wicked seduceth them We do not only excel other Men but we are more amiable in the sight of God Prov. 11.20 The Upright is his delight In short it is a part of Salvation it self and a Means to that which remaineth Act. 26.18 Inheritance among them which are Sanctified by Faith in Christ Iesus 3. Let us reflect upon our selves Have we God's Call Have we obeyed the Gospel This will clear up your Election to you 2 Pet. 1.10 Wherefore the rather Brethren give diligence to make your Calling and Election sure For if ye do these things ye shall never fall Do you find such a belief wrought in you by the Spirit as begins in brokenness of Heart and ends in Holiness for Christ came to call Sinners to Repentance Matth. 9.14 That is Men sensible of Sin to holiness of Heart and Life to return to God that we may first live to him and then with him 4. To improve the belief of the Glory promised 1. To sweeten Obedience or a câ—â—se of Holiness which for the present is so tedious to the Flesh. Now here is our Labour hereafter our Recompence 1 Cor. 5.58 Every day we should grow more meet for his Glory Col. 1.12 2. To a contempt of all Worldly Things good or evil If good many are pleased with this World 's good Things but have no affection to Spiritual and Heavenly Things Like the rebellâ—ous Israelites who more desired the Onions and Garlick of Egypt than the Milk and Honey of the Promised Land or the Celestial Manna Numb 11.5 6. Worse than Prodigals that rest satisfied with Husks of Swine than Bread which is in their Father's House They have their good Things Now we should remember we are called off from these Things from dreggy Contentments base Injoyments to the Glory of our Lord Jesus Christ. 3. The evils of the World Crosses Afflictions After we have suffered a while the God of all Grace who hath called us unto his Eternal Glory by Christ Iesus make you perfect stablish strengthen settle you And 2 Tim. 2.11.12 It is a faithful saying For if we be dead with him we shall also live with him If we suffer we shall also reign with him Our Afflictions are both breves leves light and momentary 2 Cor. 4.17 For our light Affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory Our sufferings are small if compared with the Reward The time short if compared with Eternity There is a two-fold Eternity that eternal Death which the Wicked must endure that eternal Life which we enter into This should sweeten all bitter Waters 4. To dispose and prepare us for Death The contemplation of Immortality hath left strong impressions on the Hearts of Heathens some Burnt themselves as impatient to tarry longer If a dark view vain hope cause this what should a sure Promise and Earnest of the Spirit do 2 Vse To the Called 1. Bless God for this Calling The woful Estate out of which we are called and the blessed Eâ—tâ—te into which we are entered compared togethâ—â— should make us wonder 1 Pet. 2.9 Ye should shew forth the Praises of him who hath called you out of darkness into his marvelous Light 2. Walk answerably Ephes. 4.1 I therefore the Prisoner of the Lord beseech you that ye walk worthy of the Vocation wherewith ye are called And 1 Thess. 2.12 That ye would walk worthy of God who hath called you unto his Kingdom and Glory SERMON XIII 2 Thess. 2.15 Therefore Brethren stand fast and hold the Traditions which ye have been taught whether by Word or our Epistle THE Apostle after he had comforted the Thessalonians he exhorteth them to constancy in the Truth what-ever temptations they had to the contrary The Comforts he propoundeth to them were taken 1. From their Election vers 13.2 From their Vocation vers 14. His Exhortation is to Perseverance Therefore Brethren c. In the words observe 1. The Illative Particle Therefore because God hath chosen you and called you and given you such advantages against Error and Seduction 2. The Duty inferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand fast It is a Military word you have the same in other places 1 Cor. 16.13 Watch ye stand ye fast c. Ephes. 6.14 Stand therefore having your Loins girt about with Truth The word intimateth Perseverance 3. The Means of Perseverance Hold the Traditions which you have bin taught whether by Word or our Epistle Where observe 1. The Act. 2. The Object 1. The Act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold with strong hand The word implyeth a forcible holding against Assaults whether of Error or Persecution The Thessalonians were assaulted in both kinds the Heathens persecuted them and some were gone abroad that began the Mystery of Iniquity and were ready to pervert them 2. The Object which is propounded 1. By a common and general term The Traditions which ye have bin taught 2. By a distribution Whether by Word or our Epistle I. The common and general term The Traditions which ye have bin taught There are two sorts of Traditions Humane and Divine First Humane Traditions are certain external Observances instituted by Men and delivered from hand to hand from Progenitors to their Posterity These may be either besides or contrary to the Word of God 1. Beside the Word as the Institutions of the Family of the Rechabites in the observance of which from Father to Son they were so exact and punctual that God produceth their example to shame the disobedience of his People Ier. 35.6 7. Jonadab the Son of Rechab our Father commanded us saying Ye shall drink no Wine nor build Houses nor plant Vineyards c. 2. Contrary to the Word of God such as were those of the Phariseeâ— Matth. 15.2 Why transgress ye the Commandment of God by your Traditions Humane Inventions in Religion are contrary to and destructive of Divine Laws Secondly Traditions Divine Are either Heavenly Doctrines revealed by God or Institutions and Ordinances appointed by him for the use of the Church These are the Rule and Ground of our Faith Worship and Obedience The whole Doctrine of the Gospel is a Tradition delivered and conveyed to us by fit Messengers such as the Apostles were 1 Cor. 11.2 Now I praise you Brethren that ye remember me in all things and keep the Ordinances Marg. Traditions as I delivered them to you So that holding the Traditions is nothing else but perseverance in Apostolical Doctrine II. The Distribution that
no Cheats might be put upon them under any pretence therefore he saith Whether by Word or our Epistle that is by word of Mouth when present or by Epistle when absent And he saith not Epistles but Epistle as alluding to the former wrote unto them They were bound to yield to both alike credence and obedience for whether in speaking or writing the Apostolical Authority was the same To improve this Verse for your benefit I shall lay down several Propositions I. That what-ever assurance we have of God's preserving us in the Truth yet we are bouâ—d to use Diligence and Caution II. Our Diligence and Caution is to be employed about this That we may stand fast in the Faith of Christ and the Profession and Practice of Godliness III. That the Means of standing fast in the Faith of Christ and the Profession and Practice of Godliness is by holding the Traditions which were taught by the Holy Apostles IV. That while the Apostles were in being there were two ways of delivering the Truth by word of Mouth and Writing V. That now when they are long since gone to God and we cannot receive from them the Doctrine of Life by Word of Mouth We must stick to the Scriptures or written Word I. That what-ever assurance we have of God's preserving us in the Truth yet we are bound to use Diligence and Caution For the Apostle had said That God had chosen and called them to the belief of the Truth and yet saith Therefore Brethren Stand fast First Reason will tell us That when we intend an End we must use the Means otherwise the bare intention and desire would suffice And to the accomplishing of any effect we need no more than to will it And the Sluggard would be the wisest Man in the World who is full of wishings and wouldings though his hands refuse to labour but common experience sheweth that the End cannot be obtain'd without a diligent use of the means Prov. 13.4 The Soul of the Sluggard desireth and hath nothing but the Soul of the Diligent shall be made fat that is rewarded with the intended benefit Secondly The Business in hand is Whether God's Election Calling or Promise doth so secure the End to us as that we need not be so careful in the diligent use of Means Such a notion or conceit there may be in the Hearts of Men therefore â—et us attaque it a little by these Considerations 1. God's Decree is both of End and Means for all his Purposes are executed by fit Means He that hath chosen us to Salvation bringeth it about by the belief of the Truth and sanctification of the Spirit 2 Thess. 2.13 and without Faith and Holiness no Man shall see God and escape condemnation God had assured Paul That there should be no loss of any Mans Life among them except of the Ship Acts 27.22 And yet afterwards vers 31. Paul telleth them Except these abide in the Ship ye cannot be saved How could that Assurance given to Paul from God and Paul's Caution to the Mariners stand together Doth the Purpose of God depend upon the uncertain Will and Actions of Men I Answer Not as a Cause from whence it receiveth its force and strength but as a Means appointed also by God to the execution of his Decree For by the same Decree God Appointeth the Event what he will do and the Means by which he will have it to be done And the Lord revealing by his Word this conjunction of end and Means there is a necessity of Duty lying upon Man to use these Means and not to expect the End without them God intended to save all in the Ship and yet the Mariners must abide in the Ship therefore what God hath joined together let no man separate If we separate these things God doth not change his Counsel but we pervert his Order to our own Destruction 2. God that hath bidden us to believe his Promises hath forbidden us to tempt his Providence Mat. 4.7 Now we tempt God when we desire him to give an extraordinary proof of his care over us when ordinary Means will serve the turn or be useful to us 3. Though the Means seem to have no connexion with the End yet if God hath injoined them for that end we must use them As in the instance of Naaman God was resolved to cure him but Naaman must take his prescribed way though against his own fancy and conceit 2 King 5.10 Wash in Jordan seven times and thy flesh shall come again unto thee and thou shalt be clean compare vers 13. If the Prophet had bidden thee to do some great thing c. So Iohn 13.6 7. Peter must submit to be washed though he could not see the benefit of it So Iohn 9.6 7. The blind Man must submit to have his Eyes anointed with Clay and wash in the Pool of Siloam though the Clay seemed to put out his Eyes rather than cure them And the Pool could not wash away his blindness but means appointed by God must be used what-ever improbabilities are apprehended by us 4. That when God's Will is expresly declared concerning the Event yet he will have the means used As for instance 2 Kings 20.5 6 7. God was absolutely resolved to add fifteen years more to Hezekiah's Life yet he must take â— lump of Figs and lay iâ— on the Boil which plainly sheweth that no promise on God's part nor assurance on ours hindreth the use of means God will work by them not without them 5. In Spiritual Things assurance of the Event is an incouragement to Industry not a preâ—ence to Sloth 1 John 2.27 28. Ye shall abide in him and now little Children abide in him The promise of Perseverance doth incourage us to use endeavours that we may persevere and quicken Diligence rather than nourish Security or open a gap to carnal Liberty 1 Cor. 9.26 I run not as one that is uncertain We are the more earnest because we are assured the means shall not be uneffectual II. Prop. Our Duty is to stand fast in the Faith of Christ and profession of Godliness what-ever temptations we have to the contrary stand fast being a Military word it alludeth to a Souldier's keeping his Ground and is apposed to two things 1. A cowardly Flight 2. A treacherous Revolt 1. A cowardly Flight implyeth our being overcome in the evil Day by the many Afflictions that befal us for the Truths sake Ephes. 6.13 Wherefore take to you the whole Armour of God that you may be able to withstand in the evil Day that after ye have done all things ye may stand Their Temptation was the many troubles and persecutions that befel them called there the Evil Day Their defence lay in the whole Armour of God which is there made of six pieces The Girdle of Truth or Sincerity which is a strength to us as a Girdle to the Loins The Breast-plate of Righteousness or an holy iâ—clination and desire to perform
our Duty to God in all things And the Shield of Faith or a stedfast adhering to the Truths of the Gospel whether delivered in a way of Command Promise or Threatning The Helmet of Hope or a certain and desirous expectation of the promised Glory The Shoe of the preparation of the Gospel of Peace which is a readiness to endure all encounters for Christ's sake who hath made our Peace with God And the Sword of the Spirit which is the Word of God Now if we take this Armour and use it in our Conflicts what doth it serve for to withstand and stand The first is the Act of a Souldier the second is the posture of a Conqueror Here is withstanding till the Field be won and then standing when the Day of Evil is over Here we make our way to Heaven by Conflict and Conquest and hereafter we triumph 2. A treacherous Revolt or yielding to the Enemy by complying with those things which are against the Interest of Christ and his Kingdom for advantage-sake 2 Tim. 4.10 Demas hath forsaken us and loved the present World Back-sliders in Heart are the worst sort of Apostates such as lose their afâ—ection to God and delight in his ways and esteem not of his glorious Recompences for a little Pleasure Profit or Pomp of Living sell their Birth-right for one morsel of Meat Heb. 12.15 16. Some fail in their Understandings but most miscarry by the perverse inclination of their Wills they are carnal worldly Hypocrites that never throughly mortified the fleshly Mind price things as they are commodious to the Flesh and will save them from Sufferings The byass of such Mens Hearts doth easily prevail against the Light of their Understandings III. Prop. The Means of standing fast is by holding the Traditions which were taught by the Holy Apostles Here I will prove 1. That the Doctrine of Christianity taught by the Apostles is a Tradition 2. That holding this Tradition by strong hand when others wrest it from us is the means of our Perseverance 1. That the Doctrine of Christianity is a Tradition I prove it by two Arguments First Matters not evident by the Light of Nature nor immediately revealed to us by God must be either an Invention or a Tradition an Invention is something in Religion not evident by natural Light nor agreeable to sound Reason but is some cunningly devised Fable invented by one or more and obtruded by various Artifices upon the belief of the World Inventions in this kind were Man's Disease not his Remedy Eccles. 7.29 God made Man uprighâ— but they sought out many Inventions As when the Philosopâ—ers sat abrood upon Religion a goodly Chymaera it was they hatched and brought forth Rom. 1.21 22. They became vain in their Imaginations and their foolish Heart was darkned and professing themselves to be wise they became Fools The Inventions little became the Nature of God nor were they profitable to Man for still the great Sore of Nature was unhealed which is a fear of Death and the righteous Wrath of God Rom. 1.32 So that neither Man's Comfort nor Duty was well provided for Surely the Gospel is none of this fort not an Invention of Men but a Revelation of God and a Revelation not made to us in Person but brought out of the Bosom of God by Jesus Christ and by him manifested to chosen Witnesses who might publish this Mystery and Secret to others Well then since the Gospel is not an Invention it is a Tradition or a delivery of the Truth upon the Testimony of one â—hat came from God to instruct the World or reduce it to him not an Invention of Man but a Secret brought out of the Bosom of God by our Lord Jesus Christ. Therefore 't is said Heb. 2.3 4. How shall we escape if we neglect so great Salvation first spoken by the Lord himself and then confirmed to us by them that heard him The Lord bearing them witness c. Christ delivered it to the Apostles and the Apostles delivered it to others 2 Tim. 2.2 Those things which thou hast heard from me among many Witnesses the same commit thou to faithful Men who shall be able to teach others also The Apostles received the Gospel from Christ and the Churches and Ministers from the Apostles and they delivered it down to others until it came to us which is the Means of our believing the Truth and confessing the Name of Christ. This Testimony delivered and conveyed to us by the most credible means and which we have no reason to doubt of is as binding as if we had heard Christ and his Apostles in Person For we have their word in writing though we did not hear them preach and publish it with the lively Voice their Authority is the same delivered either way And that these are their Writings appeareth by the constant Tradition of the Church and the acknowledgment of Friends and Enemies who still appeal to them as a public authentic Record And as they have bin attested by the Church they have bin owned by God and blessed by him to the Conversion and Sanctifying of many Souls throughout all successions of Ages And by this Tradition Christianity hath held up the Head againâ—t all encounters of Time and the persecutions of Adverse Powers have not suppressed it nor the disputes of Enemies silenced the Profession of it but from Age to Age it hath bin received and transmitted to future Generations tho sometimes at a very dear rate And this is binding to us though we saw noâ— the Persons and Miracles by which they confirmed their Message and heard not the fâ—â—st report Yet the Universal Tradition having handed it to us is a sufficient ground of Faith and so we believe through their Word and are concerned in Christ's Prayers Iohn 17.20 For with them and their Successâ—rs as to these necessary things Christ hath promised to be to the end of the World Matth. 28. 20. 2. My next Argument is Becâ—use Christian Religion must needs be a Tradition partly because matter of Fact is the Foundation of it and it is in it self matter of Faith 1. Because it is built upon matter of Fact That the Son of God came from God to bring us to God that is to say appear'd in humanâ— Nature instructed the World by his Doctrine and Example and at length died for Sinners confirming both in Life and Death the truth of his Mission by such unquestionable Miracles as shewed hiâ— to be the Son of God and the Saviour of the World Now a Testimony Tradition or Report is necessary in matters of Fact which of necessity must be confined to some determinate time and place It was not fit that Christ should be always working Miracles always dying always rising and ascending in every place and in the view of every Man but those things were to be oâ—ce done in one place of the World in sight of some particular and competent Witnesses But because the knowledg of them
concerned all the rest of the World they were by them to be attested to others Matters of Fact can only be proved by credible Witnesses and this was the great Office put upon the Apostles Acts 1.8 21 22. and Acts 2.32 Acts 3.15 Acts 10.39 40 41. 2. As it is matter of Faith or the Doctrine built upon this Matter of Fact We cannot propeâ—ly be said to believe a thing but upon a report and testimony I may know a thing by sense or reason but I cannot believe it but as it is affirmed or brought to me by credible Testimony As we are said to see those things which we perceive by the Eye or the sense of Seeing and to know those things which we receive by Reason or sure Demonstration so we are said to believe those things which are brought to us by valuable Testimony Tradition and Report As for Instance if any one ask you Do you believe the Sun shineth at noon Day You will answer I do not believe it but see it So if any one ask you Do you believe that twice two make four and twice three make six You will say I do not believe it but know it because certain and evident Reason telleth me that two is the half of four and three of six and every whole consisteth of two halfs or moities But if he should ask you Do you believe that the Sun is bigger than the Earth You will say I believe it for though your Eye doth not discover it nor doth an ignorant Man know any certain demonstration of it yet having the authority of Learned Men who are competent Judges in the case you judg it a rash and foolish obstinacy not to believe it Apply it now to the Mysteries of Godliness revealed in the Gospel they cannot be seen with the Eye for they are invisible nor found out and comprehended by any humane understanding because they exceed the reach of Man's Reason and depend upon the Love and Arbitrary Will of God Iohn 3.16 yet you believe them because God hath revealed them to the Prophets and Apostles And God being Truth and Wisdom it self cannot deceive or be deceived and therefore you believe them with the certainty of Divine Faith and do no more doubt of them than you do of those things which you see with your Eyes and know and understand by a sure demonstration The sense of Seeing may be deceived and Humane Reason may erre but 't is impossible God should deceive or be deceived It oftentimes falleth out that Men do prefer the authority and report of a Man whom they judg to be Wise and Good before their own Sense and Reason As for Instance That Man who by his Eye judges the Sun to be less than the Earth yet doth not obstinately stand in his Opinion when he hears a knowing and skilful Philosopher assert the contrary Now If we receive the witness of Men the Witness of God is greater 1 John 5.9 And this Testimony of God is brought to us by his Authorized Messengers as the ground of Faith And what is that but Tradition We believe in God by hearing of him and we hear by a Preacher Rom. 10.14 Ordinary common Preachers give us notice but Christ and his Apostles give us assurance and by their Testimony and Tradition our Faith ultimately resolved into the veracity of God 2. That holding this Tradition is the great means of standing fast in the Faith of Chriâ—t and the Confession of his Name For in the Word of God delivered by Christ and his Apostles there is sure Direction to walk by and sure Promises to build upon For whatever they made known of Christ was not a Fable but a certain Truth for they had the Testimony of Sense 2 Pet. 1.16 17. 1 Iohn 1.2 3 4. and so could plead both the Authority of his Command and the certainty of his Promise and that with uncontroulable Evidence and without this relation there can be neither Faith nor Obedience nor sure expectation of Happiness For we cannot trust God for what he hath not Promised nor obey God in what he hath not Commanded nor in our Difficulties and Distresses expect Happiness from him without his Warrant and Assurance But by this Doctrine delivered to us we have all that belongeth to Faith Obedience and Happiness and beyond that the Creature can desiâ—e no more 1. There can be no Faith till we â—ave a sure Testimony of God's Revelation for Faith is a believing such things as God hath Revealed because he hath Revealed them 'T is not Faith but Fancy to believe such things as God hath never Revealed nâ—r is it trust and a regular confidence to thiâ—k that he will certainly give us what he hath never promised this were to lay us open to all manner of Delusion And therefore we are never upon sure and stable ground but by sticking so such a Tradition as may justly intitle it self to God 2. Nor Obedience for Obedience is a doing what God hath Commanded because he hath Commanded it The fundamental reason of Obedience is the sight of God's Will 1 Thess. 4.3 1 Thess. 5.18 1 Pet. 2.15 To do what God never Commanded or not to do it upon that account but for other reasons is not Obedience and in difficult cases the Soul can never be held to its Duty till we are perswaded that so is God's Will concerning us Now to know his Will concerning us we are often bidden to search the Scripture but never bidden to consult with the Church to know what unwritten Traditions She hath in her keeping to instruct us in our Duty 3. No certain expectation of Happiness We are never safe till we know by what Rule Christ will judg us that is reward or punish Men at the last Day Now he will judg us according to the Gospel Rom. 2.16 1 Thess. 1.8 Obey the Gospel and you have a perfect Rule to guide you to Happiness but if you neglect this great Salvation or be unfaithful in the profession of it this Word condemneth you and God will ratifie the Sentence of it IV. Prop. That whilst the Apostles were in being there were two ways of delivering the Truth and that is by word of Mouth and Writing So in the Text Wâ—ether by Word or our Epistle The Apostles went up and down and preached Christ every where that needeth no Proof unless you would have me to produce the whole Book of the Acts of the Apostles But they did not Preach only but Write and both by the Instinct of the Holy Spirit who guided their Journeys and moved them to write Epistles For being often absent from Churâ—hes newly Planted and Heresies arising or some Contentions which could not be avoided among weak Christians God over-ruled these occasions for the profit of the Church in after Ages upon one occasion or another they saw a necessity to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude ver 3. It was needful for me to write unto you As in
owned as Apostolical Tradition but what is delivered as such by their Authority which is to leave the Church to the tyranny and usurpation of a corrupt Faction to declare for Apostolicaâ— Tradition any thing which serveth their end and Interest and for which no true historical Evidence is produced Now the unjust and fraudulent practices which they have used to promote this usurpation over the Churches of Christ render them false Men most unfit to be trusted in this kind Partly with respect to the Manner they will have these things to be received pari reverentia pietatis affectu with the same reverence and pious affection with which we receive the Holy Scriptures and so Man's Post is set by God's and unproved Traditions equall'd with Doctrines of Faith Their Opinion is bad enough but their Practice is worse for there they shew they value these things more than the Scriptures As Superstition always aboundeth in its own things Did ever any of their Doctors say the same things of Traditions which they take the boldness to say of Scripture Did they ever call them Pen and Inkhorn or Parchment Divinity a nose of Wax a dumb Rule an obscure and ambiguous Doctrine These Blasphemies they vent boldly against the Scriptures but did they ever spake these of Traditions And again common People are a thousand times better instructed in their Tradition than in the Doctrine of Salvation They skill more of Lent and Ember-weeks c. than they truly understand the Doctrine of Man's Misery and Remedy And call you this Reverence and pious Affection to the Scriptures and Traditions Partly because they would never give us a Catalogue of unwritten Traditions necessary to be observed by all Christians It may be lest they should amaze the People with the multitude of them or else that the People may not know how many of their Doctrines are destitute of Scripture proof and so they plainly be discovered to be Imposers on the belief of the Christian World 6. Though we blame this in Papists yet we reject not all Traditions 1. Because Scripture it self is a Tradition as we proved before and is conveyed to us by the most credible means which we have no reason to doubt of The Scriptures of the Old Testament were preserved by the Jews to whom were committed the Oracles of God Rom. 3.2 Protestants received all the Books which they admitted into their Canon And for the Books of the New Testament the Christian Church hath received them as the Writings of those whose names they â—ear And by the constant Universal Tradition of the Church they are transmitted to us and we have no more reason to doubt of them than we do of Statutes and Laws made by Kings and Parliaments who lived long before we had a being Yea we may be much more confident as the Matter is of greater weight and consequence and these Writings have the signature and stamp of God's Spirit on them and have bin blessed by God to the converting and sanctifying of many Souls And have bin delivered down to us by a succession of Believers unto this very day And by them Christianity hath bin preserved in the World notwithstanding the wickedness of it and hath held up head against all the encounter of Time The persecutions of Adverse Powers have not suppressed it nor the disputes of Enemies silenced the profession of it but still from Age to Age God's Truth is received and transmitted to Posterity 2. Because the truth of Christianity depending upon Matter of Fact chiefly Christ's rising from the Dead it can only be proved by a Testimony which in so extraordinary a case must be made valuable and authorized to the World by the Miracles accompanying it Now the notice of these things is brought to us by Tradition which being unquestionable giveth us as good ground of Faith as it did to them that lived in the Apostles Time and heard their Doctrine and saw their Miracles God's wonderful Works were never intended for the benefit of that Age only in which they were done but for the benefit also of those that should hear of them by any credible means whatsoever Psal. 145.4 Ioel 1.3 Psal. 78.3 4 5 6 7. these things were told them that they might set their hope in God c. 3. Because there are some Doctrines drawn by just consequence from Scripture but are the more confirmed to us when they are backed with constant Church usage and practice as Baptism of Infants Lord's Day singing of Psalms in our Public Worship c. 4. Because there are certain words which are not found in Scripture indeed yet agreeable thereto and are very useful to discover the frauds of Heretics as Trinity Divine Providence consubstantial procession of the Holy Ghost Satisfaction c. 5. We reject not all Church-History or the Records of Ancient Writers concerning the Providences of God in their Days in owning the Gospel which make much for our instruction in Manners and help to incourage us to put our trust in God 6. There are certain Usages and innocent Customs or Circumstances common to Sacred and other Actions which we despise not but acknowledg and receive as far as their own variable Nature and Condition requireth not rejecting them because anciently practised nor regarding them when the general Law of Edification requireth the omission of them But that whâ—ch we detest is that the Traditions of Men should be made equal in dignity and authority with the express Revelation of God Yea that manifest Corruptions and Usurpations as making Rome the Mistress of other Churches and superinducing the Pope as the Head of the Universal Visible Church and the Vicar of Christ without his leave and appointment and such-like other Point should be obtruded upon the World as Apostolical Traditions and to be received with like religious reverence as we do Articles of Faith set down in Scripture This is that we cannot sufficiently abhor as apparently false and destructive to Christianity SERMON XIV 2 Thess. 2.16 17. Now our Lord Iesus Christ himself and God even our Father which hath loved us and given us everlasting Consolation and good hope through Grace comfort your Hearts and stablish you in every good Word and Work The Apostle 1. Giveth thanks for their Election and Vocation Ver. 13 14. 2. Exhorteth them to stick fast to the Truths delivered by Epistles or word of Mouth Ver. 15. 3. Prayeth for them in the words now read So that is the third means of confirming their Faith in the Truth of the Gospel Prayer to God for them Now in a Prayer all things are plain we must put off our Shoes when we draw nigh to God appear before the Lord with naked and bare Feet Therefore here nothing of difficulty will occur our Prayers the more simply and plainly they are exprest the more sincere they are In this Prayer observe I. The Persons to whom this Prayer is addressed Now our Lord Iesus Christ himself and God
you are bound to use the means 1. Remove the Impediments 1 Pet. 1.13 Be sober and hope to the end Draw off the Affections from Carnal Vanities and the delights of the Senses and consider what God offereth to you in the Gospel there can be no certain and desirous expectation of better things while the Mind and Heart is so occupied and thronged with Vanity and deadned by Carnal Satisfaction 2. Wait on all the opportunities of Profiting and use the known means of Grace more conscionably Certain it iâ— that the grace of Hope is of God not acquired but infused but God will bless his own Means The propounding of the Object the offering of the solid Grounds maketâ— way for the infusing of the Grace Tit. 1.1 2. Paul was the Apostle to bring them to the acknowledgment of the Truth for the hope of Eternal Life And it is called the Hope of the Gospel Col. 1.23 bâ—â—â—â—se it is wroâ—ght by the Preaching of the Gospel SERMON XVII 2 Thess. 2.17 Comfort your Hearts and stablish you in every good Word and Work WE come now Thirdly to the Prayer it self He asketh two Benefits 1. Comfort 2. Establishment First Comfort Comfort your Hearts But why doth the Apostle pray for that which they had already He had told them in the former Verse That God had given them everlasting Consolation and now he prayeth that God would comfort them The Answer given by some is That he prayeth that God would give them an increase of Comfort By others That God would give them the continuance of it Rather by everlasting Consolation is meant the solid matter of Comfort by his Prayer now the effectual Application of it For though sufficient matter of Comfort be provided for us yet God must powerfully apply it The Gospel is a soveraign Plaister yet God's Hand must make it stick Observe here Doct. 1. That all true and solid and heart-Comfort is of God He is called the Father of Mercies and the God of all Comfort 2 Cor. 1.3 And again The God of Patience and Consolation Rom. 15.5 His Spirit taketh an Office upon him to accomplish this Effect in us therefore called the Comforter 1. I shall enquire what Comfort is 2. Shew why it is of God 3. What Advantage we have thereby I. What Comfort is Three thiâ—gs are to be Explained 1. Comfort 2. Comforting 3. In what sence it is of God II. What Comfort is We call Two things by that Name 1. Our natural Refreshment 2. Our support in Troubles 1. Our natural Refreshment or the benefit that we have by the Creatures for the support of Nature We cannot enjoy our Temporal Mercies with any delight and pleasure without God's leave and Blessing As to eat and drink with Comfort that the Soul may enjoy good by its Labour In one place it is said it is by the Hand of God Eccles. 2.24 In another place it is said to be the Gift of God Eccles. 3.13 It is by his Power and his Grace that the Comfort of the Creature is not in Man's Hands but God's Nor can the Creature yield to us any Comfort without his Gift or Grant And because of our forfeiture by Sin we have neither these Mercies from our selves nor the use nor the natural benefit from the bare Creature which is Health Strength and Chearfulness All Goodness resideth chiefly in God and it is to be found in the Creatures only by Participation and that at his Pleasure Acts 14.17 He gave us Rain from Heaven and fruitful Seasons filling our Hearts with Food and Gladness That is the comfortable use of Food We must still look to the Giver But the Apostle here doth not speak of the Comfort of the Creatures but the Comfort of the Scriptures not the supply of the Body but the support of the Soul 2. Comfort is taken for Support in Troubles The Thessalonians were now under great Persecutions Comfort is a strengthening of the Mind when it is in danger to be weakened by Fears and Sorrows or the strength and stay of the Heart in Trouble Psal. 119.50 This is my Comfort in my Afflictions thy Word hath quickned me And 2 Cor. 1.4 Who comforteth us in all our Tribulations that we may be able to comfort them which are in any Trouble by the Comfort wherewith we are comforted of God As Cordials are for a Fainting-time so are Comforts for a time of Afflictions Indeed Spiritual Comfort is never out of Season because we are now in the House of our Pilgrimage and our chief Good is at a distance from us And because of the labours and difficulties of the Spiritual Life Therefore it is said Acts 9.31 When the Churches had rest thâ—y walked in the fear of God and the Comforts of the Holy Ghost But the great need of Comfort is in our Afflictions therefore here I shall shew Three things 1. That God can give his People Comfort in the greatest Tribulation His Favour is enough to support them against the Frowns of all the World Isa. 51.12 I even I am he that comforteth thee Who art thou that thou shouldest be afraid of Man that shall die and the Son of Man that shall be made as the Grass As long as we have the Almighty and Immortal God to stand by us and tâ—e Promise of Eternal Life it will counterballance all our Trouble Rom. 5.2 3. We rejoyce in hope of the Glory of God And not only so but we glory in Tribulations Also 2 Cor. 4.17 This light Affliction which is but for a moment worketh for us a far more exceeding and â—ternal weight of Glory There is everlasting joy against a heaviness for a Season and everlasting ease and rest against a little present pain there is enough to out-weigh all that we can suffer for and from God So the pardon of Sin Isa. 40.1 2. Comfort ye comfort ye my People saith my God Why Because her Iniquity is pardoned Matth. 9.2 Be of good cheer thy Sin is forgiven thee Here is sound Comfort the Sting of all our Troubles is taken away Well then This the People of God have to support them in all their Tribulation They can set God against the Creature Heaven against Earth Pardon of Sins against all the bitterness they meet with in the World 2. That there is a special allowance of Comfort for God's Children in their Afflictions The Lord is more tender of his People then when they want Comfort than at another time they have a more plentiful measure of the supporting Operations of his Spirit then As 1 Pet. 4.14 If ye be reproached for the Name of Christ happy are ye for the Spirit of Glory and of God resteth upon you As the Mother keepeth most with the sick Child so God looketh to the Afflicted This is the difference between God and the World The World ever runneth most after those that are Prosperous and flourish and rejoyce as Rivers into the Sea where there is Water enough but forsaketh
when Trouble comes actually upon us many that strengthen others when it cometh upon them faint themselves Job 4.4 5. Thy Words have upholden â—im that is falling and thou hast strengthened the feeble Knees But now it is come upon thee and thou faintest it toucheth theè and thou art troubled Which sheweth that not only the matter of Comfort but the effectual Blessing cometh from God or Comforting of Souls is his Work 3. That God's Comforts are full and strong For he worketh like himself and therefore can and will support his Pâ—ople in the greatest Difficulties It is sometimes represented as full Acts 13.52 The Disciples were filled with Ioy and with the Holy Ghost And I am filled with Comfort and am exceeding joyful in all our Tribulations 2 Cor. 7.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And our Lord Jesus when he took care for our Comfort took care for our full Comfort John 15.11 These things have I spoken that my Ioy may remain in you and your joy might be full Thus we see the joy of Believers is a full Joy that no other Joy needeth to be added to it it is a full Joy to bear us out under all Discouragements For what is wanting to them who have God for their Portion and the promised Glory for their Inheritance and God's Providence engaged for their Protection Safety and Comfort while they are here by the way And it is Strong as well as Full Heb. 6.18 That by two immutable things in which it is impossible for God to lye we might have strong Consolation Other Comforts are weak and of little force they are not Affliction-proof much less are they Death-proof and Judgment-proof they cannot stand before a few serious sober thoughts of the World to come The Comforts of the World cannot stay and revive the Heart for every blast of a Temptation scattereth them Vse 1. To reprove Christians for their overmuch dejection and fainting in Troubles Why are we so much cast down Is there no Balm in Gilead nor Comfort in God Why hath God taken the Name upoâ— him of being the God of all Comfort and put this Office upon his Spirit to be the Comforter Hath he not made sufficient provision in the New Covenant Is there any evil which the promise of Eternal Life cannot countervail Is God backward to give you Comfort Why then did he send Christ write Scriptures appoint a Ministry and Ordinances seek to prepare you for it by the seal and earnest of his Spirit and invite you so earnestly to trust in him to cast all your care upon him and so often forbid your Fear and Sorrow 2. If all Comfort be of God let us go to God for it But then take these three Directions 1. See you be qualified for it Comfort follows Holiness as Heat doth Fire the Spirit is first a Sanctifier and then a Comforter And according to God's Promise is more necessarily a Sanctifier than a Comforter Ephes. 1.13 14. In whom ye also trusted after that ye heard the Word of Truth the Gâ—â—â—el of your Salvation Oâ— whom alone after that ye believed ye were sealed with that holy Spirit of Promise which is the Earnest of our Inheritance until the redemption of the purchased possession unto the praise of his Glory Comfort is our Happiness but we are made Holy before Happy Hereafter we enter into our Master's Joy we have a taste of it in the World But who have this Taste but the sanctified and self-denying Christians The Work of Sanctification is carried on more certainly but his Comforting Work is many times obscure and interrupteâ— Do your Work throughly and faithfullâ— â—nd you may refer your selves to God for â—omfort Vse 2. Expect not a singular way of Comfort besides the Word It was Eliphas's Charge upon Iob Chap. 15.11 Are the Consolations of God small with thee Is there any secret thing with thee The Charge is that he undervalued the common Consolation of God and looked for some secret way peculiar to himself of getting Comfort besides humbling of himself and turning unto God No God hath sufficiently provided for the Comfort of his People and we must not expect singular manifestations of his Love and special Signs and Tokens beyond the common allowance given to the whole Family It is a thousand to one but it is some false Consolation and Dream of Comfort which they affect and cry up beyond or besides the usual Comforts of his Word Vse 3. Do not compare lower Discoveries of God with that great Revelation he hath made of his Mind in the Word for the Comfort of his People for this argueth great unthankfulness and a secret desire to set up Man's Comfort against those which are unquestioâ—â—bly of the Lord. Sure it is that whatever good is in Nature is from God but it is mingled with so many weaknesses that what is of God can scarce be seen in it I speak of those that cry up Heathen Philosophy to â—he disparagement of the Word of God As if it were a better Institution to quiet the Mind and fortify it against all Troubles than Christianity But alas they neither know the true ground of Misery which is Sin nor the true ground of Comfort which is Christ. And that which mere Man offereth can neither come with such Authority and Blessing as what cometh immediately from God This is a Moon-Light that rotteth things before it ripeneth them In short Philosophers were never acquainted with Christ the foundation of Comfort nor the Spirit the efficient cause of Comfort nor the promise of Pardon and Life which is the matter of Comfort nor Faith which is the Light by which we know things that depend upon Divine Revelation and so the proper Instrument of Comfort This I thought good to say because Comfort and Rest for Souls is one of the great Benefits of our Religion Jer. 6.16 Stand in the way and see and ask for the old Paâ—hs where is the good Way and walk therein and ye shall find rest for your Souls Mat. 11.28 29. Come unto me all ye that labour and are heavy â—â—dâ—n and I will give you Rest. Vse 4. Seek it in the use of Means and Ordinances which God hath appointed for the raising of Comfort in us as the Word Prayer and the Lord's Supper In solemn Duties God reneweth the pledges of his Love to us exciteth Grace and by Grace Comfort it must needs be so because then the grounds of Comfort are anew laid in the view of Conscience Graces are in their lively Exercise and God is not wanting to his own Institution Take all these three together and the reverend use of the Lord's Supper must needs increase our Comfort The Ground of Comfort is Reconciliation with God by Christ. Rom. 5.11 We joy in God through our Lord Iesus Christ by wâ—om we have now received the Atonement And here we raise up your Faith and Love Cant. 1.4 The King hath brought me into his Chambers we will be