are the Temple of the Holy Ghost Well then this is the Glory put upon us 2. Why is it called the Glory of our Lord Jesus Christ 1. It is purchased by Christ we were Redeemed or bought by the prâ—ce of his Blood that we might attain to his Glory Ephes. 1.14 In whom we have Redemption through his Blood even the forgiveness of Sins according to the riches of his Grace 2. It is promised by Christ. John 10.28 I give unto them Eternal Life and they shall never perish All that obey this Call have Eternal Life already begun nay compleated 1 John 2.25 And this is the Promise that he hath promised us even Eternal Life 3. It is Prayed for by Christ which is a Copy of his Intercession John 17.14 Father I will that they also whom thâ—u hast given me be with me where I am that they may behold my Glory which thou hast given me 4. It is actually bestowed by Christ on his Followers and called People He receiveth our departing Souls as soon as they fleet out of the Body Acts. 7.59 Lord Iesus receive my Spirit They are with him Pâ—il 1.23 and 2 Cor. 5.8 when absent from the Body they are present with the Lord which is a mighty comfort to us At the last day he will solemnly introduce us into Heaven Joh. 14.3 I will come again and receive â—ou to my self that where I am there ye may be also The great Shepherd of the Sheep will lead the Flock into their everlasting fold 5. We have not only Glory by Christ but with Christ we shall have the same Glory Christ now hath but in our measure The same Glory in kind whereunto Christ's humanity is advanced referring to him only his priviledg in the degree So Rom. 8.17 And if Children then Heirs Heirs of God and joint-Heirs with Christ if so be that we suffer with him that we may be also glorified together Rev. 3.21 To him that overcometh will I grant to sit with me in my Trone even as I also overcame and am set down with my Father in his Throne We share with him in his own Blessedness so far as we are capable 2. That all those who are elected and chosen by God are thus called Election and Vocation have a great respect one to another and though we cannot say that none are called that are not elected for the Lord calleth others not only by the voice of Nature but the Gospel Matth. 22.14 Many are called but few are chosen Yet we may say that none are chosen but they are in time called so that Vocation is as it were actual Election they are often put one for another as Joh. 15.19 I have chosen you out of the World therefore the World hateth you That is called them or pursued his choice So 1 Cor. 1.26 Ye see your Calling Brethren that not many wise Men after the Flesh not many noble not many mighty are called for God hath chosen the foolish things of the World to confound the wise and God hath chosen the weak things of the World to confâ—und the things which are mighty vers 27. as if choosing calling were all one So Rom. 11.28 29 As concerning the Gospel they are Enemies for your sake but as touching the Election they are beloved for the Fathers sake for the gifts and calling of God are without Repentance So that Calling is an infallible consequent of Election And Rom. 8.30 Whom he did Predestinate them he also Called Reason sheweth it 1. Effectual Calling is that powerful operation of God wherein he beginneth to execute the purposes of his Grace Rom. 8.28 And we know that all things work together for good to them that love God to them who are the Called according to his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first discovery of it to the Creature 〈◊〉 by drawing us to himself 2. This act proceedeth immediately from his Choice as anteceding all that we can do all worthiness of ours or supposed worthiness 2. Tim. 1.9 Who hath saved us and called us with an holy Câ—lling not according to our Works but according to his own Purpose and Grace which was given us in Christ Iesus before the World began Nothing induced God to do it on our part for what good thing could we do before wâ— were made good by calling 3. The effect doth infallibly follow John 6.37 All that the Father hath given me shall come to me and him that cometh to me I will in no wise cast out In due time they are Called and are obedient to the Call Rom. 8.28 Vses 1. If it be so then here is Advice to all 1. Let us apply our selves to the Means with reverence and seriousness because God's Power is shewn in them in converting Souls to himself Psal. 65.4 Blessed is the Man whom thou choosest and causest to draw nigh unto thee that he may dwell in thy Courts It is a good thing to be in Graces way The Means have a ministerial efficacy Acts. 14.1 They so spake that a great multitude of the Jews and Greeks believed With such clearness and force so far God is with the Minister A Dart flung by a skilful Hand will pierce deeper than by its own weight But yet if you can but tarry the Hand of the Lord may be with you also you do not know the seasons of the Lord's Grace all are not called at the first hour some lie long at the Pool but yet wait still Ere ever you are aware the Holy Ghost may fall upon you and open your Hearts that Heavenly Doctrine may have its effect upon you 2. Let us mind not only Privileges but Duties We have great Priviledges we are called to enjoy sweet fellowship with Christ here 1 Cor. 1.9 Faithful is he who hath called you to the Communion of Christ Iesus our Lord and to a glorious Estate hereafter But we are also called to the Sanctification of the Spirit and the belief of the Truth and we cannot obtain the one without â—he other Do not so mind Comfort as to slight Holiness and divide one part of your Calling from the other Comfort is consequent to Holiness and followeth it as heat doth Fire The Spirit is more necessarily a Sancâ—â—fier than a Comforter For our duty and obedience to God is a greater thing than our own Peace Holiness is the Image of God upon the Soul and the blessed perfection wherein we were created Gen. 1.27 So God â—reated Man in his own Image And when it was lost by Sin Christ came and payed our Ransom that he might renew us by his Spirit Tit. 3.5 According to his Merâ—y he saved us by the washing of Regeneration and renewing of the Holy Ghost Yea much of our everlasting Blessedness lieth in it For Heaven is to be looked upon not only as a state of compleat Felicity but exact Holiness 1 John 3.2 We know that when he dâ—th appear we shâ—ll be like him for we shall see him as
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
foot to subvert their Faith and expose the whole Christian Doctrine to contempt First The manner of obtestation falleth first under our consideration in which two things are mentioned 1. The coming of Christ. 2. Their gathering together unto him Obtestations are by those things which have great reverence and respect with us as most likely to prevail Now these two things are mentioned 1. As weighty 2 Tim. 4.1 I charge thee before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearance and his Kingdom 2. This was the Article mistaken and perverted as to one circumstance the Time but the thing is taken for granted as an unquestionable truth and the support of all their hopes 2 Thess. 1.10 When he shall come to be glorified in his Saints and admired in all them that believe 3. This was a famous Christian Doctrine with which the Apostles usually began in planting Religion in any place 1 Thess. 5.1 2 3. But of the times and the seasons ye have no reason that I write unto you for ye your selves know perfectly that the day of the Lord so cometh as a thief in the night c. 4. It was of precious account with them 2 Tim. 4.8 Henceforth is laid up for me a Crown of Righteousness which the Lord the righteous Iudge shall give me at that day and not to me only but unto them also that love his appearing So that the obtestation implyeth both the certainty of their belief and also their dear account of this Article of Faith and therefore the sense is As you do assuredly expect him and love and look and long for this day that it may go well with you and Christ appear to your glory so be not troubled 1. Doct. That the coming of Christ to the judgment is a truth well known firmly believed and earnestly desired by all true Christians 2. Doct. That when Christ shall come all the Saints shall be gathered together unto him 1. Doct. That the coming of Christ to the judgment is a truth well known firmly believed and earnestly desired by all the Saints 1. That it is well known the Apostle produceth the testimony of Enoch Jude 14. Behold the Lord cometh with ten thousand of his Saints David often mentioneth it as a thing delighted in by Believers therefore in a Poetical or rather Prophetical strain he calleth upon the Heavens Earâ—h Sea and Fields to rejoice before the Lord for he cometh for hâ— cometh to judge the Earth he shall judge the World with Righteousness and the people with his truth Psal. 96.13 and again Psal. 98.10 He calleth upon the Creatures to rejoice before the Lord for he cometh to judge the Earth with Righteousness shall he judge the World and the people with Equity passages whiâ—h relate not only to the Kingdom of the Messiah as it is exercised now in the World but also to his final act of judging till which time they are not fully verifyed Solomon bindeth â—he whole duty of man upon him by his consideration Eccles. 12.13 14. Let us hear the conclusion of the whole matter Fear God and keep his Commandements for this is the whole duty of man for God shall bring every work into Iudgment with every secret thing whether it be good or whether it be evil And the Apostles when they went abroad to Proselyte the World usually began with this point 2. That this is firmly believed by all true Christians This must needs be so because it is the grand inducement to all Piety and Godliness and none ever disbelieved it but those the interest of whose Lusts ingaged them to question it 2 Pet. 3.3 4 5. Knowing this first that there shall come in the last days scoffers walking after their own lusts and saying Where is the promise of his coming For since the Fathers fell asleep all things continue as they were from the beginning of the Creation For this they willingly are ignorant of c. willingly ignorant their interest puts them upon it rather than their Conscience because this Doctrine filleth them with unquiet thoughts that they cannot so securely follow their sinful practices till they blot out the fear of it or banish the thoughts of it out of their hearts but all that obey the teachings of grace take it for objective or subjective grace they firmly believe it Tit. 2.11 12 13. For the grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodlâ—ness and worldly lusts we should live soberly righteously and godly in this present World looking for that blessed hope and the glorious appearance of the great God and our Saviour Iesus Christ. The sound belief of it is not so much encountred with the doubts of the mind as the inclinations of their perverse hearts Now the seeming reasons of partial men are not to be heard especially as delivered in a scoffing malicious way and on the other side Godliness and Mortification standeth upon such evident reason as mans unquestionable duty that it needeth not to be maintained by a lie and manifest falshood Certainly they that deny it do not so much reason against this Article of our Christian Faith as scoff at it and it is to be imputed to the malignity of their tempers rather than the acuteness or sharpness of their reason that they do not believe it Many things which they urge are a manifest token of the contrary As the calamities of the good 2 Thess. 1.4 5. So that we glory in you for your Faith and Patience in all your Persecutions and tribulations that you endure which is a manifest token of the righteous Iudgment of God The perversion of Justice Eccles. 3.16 17. And moreover I saw under the Sun the place of Iudgment that wickedness was there and the place of righteousness that iniquity was there I said in my heart God shall judge the righteous and the wicked for there is a time there for every purpose and for every work Things must be reviewed and judged over again A State Engine to serve Order and Government doth the benefit of mankind need a lie to promote it Doth carnal interest govern the World or Vertue If meer carnal Interest what a confusion would there be of all things Then men might commit all Villany take away mens lives and goods when it is their interest or they could do it safely and secretly without infringement of their interest Servants poison their Masters if they could do it without discovery and there were no sin in it men prey upon others if it be in the power of their hands and catch he that catch can without impunity would be the truest Wisdom Clear it is Vertue cannot be supported without the thoâ—ghts of a World to come and it is unreasonable to imagine that God would make a World which cannot be governed without falshood and deceit 3. That it is earnestly desired by all true Christians that is of chief respect
3. An Aggregation They are all intended but principally the last A Congregation Mat. 25.32 Before him shall be gathered all Nations And not only all Nations but all Persons 2 Cor. 5.10 We must all collectivè appear before the Iudgment-seat of Christ that every one distributivè may receive according to the things done in his body c. All that have lived from the beginning of the World unto that day shall without exception of any one single person from the least unto the greatest appear before the Tribunal of Christ no Age no Sex or Nation or Dignity or Greatness can excuse us In the World some are too high to be questioned others too low to be taken notice of but there all are brought forth to undergo their Tryal there is no shifting or avoiding this day of appearance Adam will there meet with all his Posterity at once Take all the distinctions of Mankind Infants and grown Persons I mean Infants who die before they are in an ordinary way capable of the Doctrine of Life the Scriptures are written for grown persons the Case of Infants is more obscure those of them who are born within the Church God is their God Gen. 17.7 I will establish my Covenant between me and thee and thy Seed after thee in their generations for an everlasting Covenant to be a God unto thee and to thy Seed after thee Good and bad is the next distinction both forts come to receive their Sentence only the one come to the Judgment of Condemnation the other to the Judgment of Absolution John 5.28 29. Those that have done good to the resurrection of life and those that have done evil to the resurrection of Condemnation Acts 24.15 There shall be a resurrection of the dead both of the just and unjust The next distinction is men of all Callings Apostles Ministers private Christians Apostles Paul expected to be judged 1 Cor. 4.4 I know nothing of my self yet am I not thereby justified but he that judgeth me is the Lord he speaketh with respect to the execution of the Apostolical Office Ordinary Ministers Heb. 13.17 They watch for your souls as those that must give an account If Souls miscarry through their negligence they are answerable to God for it Ordinary Christians Rom. 14.12 Every one must give an account of himself to God Men of all conditions poor or rich weak or powerful high and low Rev. 20.12 I saw the dead small and great stand before God I mean those that are so distinguished now these distinctions do not out-live time there all stand on the same level the rufling men of the World shall then be afraid and call upon the Mountains to cover them from the wrath of him that sitteth upon the Throne Rev. 6.16 The poor are not forgotten they are Gods Creatures and must undergo his Judgment Thus shall all people that live scattered up and down in the World how much soever they differ from one another in Rites Tongues Customs of living be brought together in one place 2. There is a Segregation Mat. 25.32 33. He shall separate the one from the other as a Shepherd divideth the Sheep from the Goats and he shall set the Sheep on his right hand and the Goats on his left There may be now a confusion and mixture of the godly and the wicked as Sheep and Goats feed in the same pasture and they may be all raised together according to the places where they lived and died but then a perfect separation good and bad are first gathered together but the good are drawn into a Company by themselves but no pure Company till the great Shepherd will judge between Cattle and Cattle Ezek. 34.17 He will gather his Saints together Psal. 50.5 Psal. 1.5 The ungodly shall not stand in the Iudgment nor Sinners in the Congregation of the righteous So Mat. 13.44 At the end of the World the Angels shall come and sever the wicked from among the just 3. An Aggregation Believers are gathered together to him for several ends 1. To make up the number of Christs Train and Attendants to wait on him Iude 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his holy ten thousands Zech. 14.5 And the Lord my God shall come and all the Saints with him 1 Thes. 4.17 The dead in Christ shall rise first and we which are alive shall be caught up together in the Clouds with them to meet the Lord in the air 2. That after Judgment we may be solemnly presented to God by head and Poll we were given to Christ to be preserved unto the Glory we were designed for John 17.6 I have manifested thy name unto the men which thou gavest me out of the World thine they were and thou gavest them me not by way of Alienation but Oppignoration recompence and charge Christ is to give an account John 6. 40. And this is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day The Form of Presentation is Heb. 2.13 Behold I and the Children which God hath given me 3. That in one Troop we may be brought into his Heavenly Kingdom John 14.3 And if I go and prepare a place for you I will come again and receive you to my self that where I am there ye may be also The whole Flock shall then follow the great Shepherd of the Sheep into the Everlasting Fold Vse 1. Believe this gathering together to him we are joined to the Church of Gods Elect now by Faith only Heb. 12.22 23. Ye are come to the general Assembly and Church of the first-born which are written in Heaven c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a meeting made up of many different Persons gathered together from several Countries into one body and one place as the meeting of all sorts of persons from all the Corners of Greece to see the Olympick Games was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 People of all Countries came to behold their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the mystical state of the Church of the Gospel is a general Assembly because it is not consined to one Nation but extended to Believers of all Nations and Ages they are drawn into a Body or Heavenly Society into one Fold under one Shepherd but they never meet in an actual Assembly until the last day which is the great Congregation or Rendezvouz of the Saints so that now it is matter of Faith 2. See you be of the number when some are admitted others are thrust out Luke 13.28 There shall be weeping and gnashing of teeth when ye shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God and ye your selves thrust out The wicked shall not stand in this Congregation Oh it is a blessed and a comfortable thing when we are made Members of the mystical body of Christ and have hopes that we shall be in the number of
Idolatry is often called Adultery or Fornication spiritual uncleanness disposeth to bodily and bodily to spiritual Usually a corrupt state of Religion and corrupt manners go together otherwise the dance and the fiddle would not suit The World cannot lie quiet in a course of sin if there be not some Libertine Atheâ—stical Doctrine and carnal worship to counâ—enance it Rev. 11.10 And they that dwell upon the earth shall rejoice over them and make merry and shall send gifts one to another because these two Prophets tormented them that dwelt on the Earth 3. The man of sin is also the Son of Perdition 1. Actively False Religions strangely efferate the mind Jude 11. These go in the way of Cain and Hosea 5.2 Revolters are profound to make slaughters men think no cruelty nor dishonesty unlawful which serveth to promote the interests of their Sect and lose all Charity to those that are not of their way 2. Passively shall be destroyed Sometimes grievious Judgments come in this World for the corruptions of Religion but in the World to come dreadful is the end of Apostates 2 Pet. 2.20 21. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ they are again inâ—angled therein and overcome The latter end is worse with them than the beginning for it had better for them not to have known the way of righteousness than after they had known it to turn from the Holy Commandement delivered unto them SERMON IV. 2 Thess. 2.4 Who opposeth and exalteth himself above all that is called God or is worshipped So that he as God sitteth in the Temple of God shewing himself that he is God IN this matter of Antichrist we have made this progress First that he arose upon and by a falling away from the ancient pure state of Christianity Secondly That the Holy Ghost points him out by his names and Titles which are two the man of Sin wherein he is resembled to Antiochus and the Son of Perdition wherein he is resembled to Iudas As Antiochus he is one that by force and power should change the Laws and Ordinances and compel men to his abominations As Iudas he should betray Christ by a Kiss for Worldly gain and be one that is in pretence an Apostle but indeed a real Adversary to Christ. Now after the Apostle had pointed at him by his names and Titles he describeth him by his practices wherein his names and titles are verified for here he proveth that he should be as Antiochus by his exalting himself above all that is called God which is said of Antiochus Dan. 11.36 And the King shall do according to his will and he shall exalt and magnify himself above every God and shall speak marvellous things against the God of gods And as Iudas one sitting in the Temple of God that is he sitteth there as exercising a publick Ecclesiastical Office yea challenging the highest Seat in it He sitteth there Potestate Regiminis by the power of his Government he doth Chathedratica potestatâ— praesidere Estius His sitting there as chief shews him as Iudas his sitting here as God and exalting himself above all that is called God sheweth him Antiochus But to handle the words more closely Antichrist is here set forth 1. As opposite to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one set to the contrary that is in respect of Pride chiefly Christ was the pattern of humility Antichrist is the King of Pride Christ would not so much as assume to himself an Authority to divide the Inheritance between two Brethren Luke 12.14 Man who made me a Iudge or a Divider over you but Antichrist will depose Kings and dispose of Kingdoms 2. The instances of his Pride 1. In exalting himself above all human power who exalteth himself above all that is called God or is worshipped 2. An usurpation of divine honour he as God sitteth in the Temple of God shewing himself that he is God Let us open these things more particularly 1. He is represented in the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one diametrically opposite to Christ and contrary to him who is the true Head and Lord of the Church Acts 10.36 He is Lord over all but Antichrist opposeth himself that is sheweth himself in a quite contrary appearance That which is most remarkable in Christ and should be in all his followers is humility He expressed a wonderful contempt of the riches and greatness of the World and all the honour which is of man taking the form of a Servant and making himself of no reputation and living a mean inferiour life He came not to be ministred unto but to minister and to give his life a ransom for many Matth. 20.28 He kept no state nor affected pomp of Attendants though he were Lord of all yet he became poor to make us rich 2 Cor. 8.9 But it may be this was proper to him doth he expect it from his Servants and Officers in the Church Yes this is the grace which he hath recommended to all his Followers Matth. 11.29 Learn of me for I am meek and lowly But especially to the Ministers of the Gospel our Lord foresaw what spirit would work in them and therefore he forewarned them of Pride and Lordliness Matth. 20.25 26. Ye know that the Princes of the earth do exercise dominion over them and they that are greaâ— exercise Authority upon them but it shall not be so among you but whosoever will be great among you let him be your Minister Among Christs Servants he that is chief must be chief in service even as a servant unto all Luke 22.26 He that is chiefâ— as he that doth serve Domination Greatness Principality and Power is allowed in the Civil State for there it is necessary yet it is excluded the Church This affecting preheminence and chiefness is the bane of the Church It is taxed as a great sin in Diotrephes 3 Ioh. 9. Be it either over their fellow Labourers or the people of the Lord. You see how tender the Apostles were in this point everâ— where they disclaim this affectation of Lordship 2 Cor. 1.24 Not that we are Lords of your Faith but helpers of youâ— joy And Peter recommendeth it to his Fellow Elders 1 Pet. 5.3 Neither as being Lords over Gods Heritage but being examples to the flock And if the Apostles would not assume Lordship who may It is true there is a Government in the Church and the people are to obey their Guides Heb. 13.17 And to have them highly in honour for their works sake 1 Thessa. 5.13 but yet the Pastors of the Church should govern by Light and Love not by pomp and force and not be known by such pomp and Authority as begets fear Well now let us see the opposite state If humility and meekness be in the very Essence of Christianity and woven throughout the whole frame of it then it is Antichristian to be Lordly and proud especially in
Reign so many years the Pope is said to sit so long It 's his Sedes his Cathedral or Seat And again here he is said to sit as God that is as God Incarnate for Christ is the true and proper Lord of the Church None should Reign there but he And the name of this Man of sin is not Antitheos but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one that directly invadeth the properties of the supreme God but of God Incarnate or Christ as Mediatour he sitteth negatively not as a Minister but positively as supreme Lord upon Earth whom all must adore and worship and Kings and Princes kiss his feet In short he usurpeth the Authority due to Christ. Now I shall prove that by a double argument 1. By usurping the Titles due to Christ. For he that will make bold with names will make bold with things as to be Sponsus Ecclesiae the Husband of the Church As Innocent called the Church Sponsam suam his Spouse Caput Ecclesiae the head of the Church which is proper to the Saviour of the body Supreme visible and universal head which only Christ is who hath promised to be with her to the end of the World and will be visible to those who do at length approach his Court in Heaven where his Seat is To be chief Pastor Christs own Title And when the chief Shepherd shall appear 1 Pet. 4.5 To be Pontifex Maximus The greatest High Priest Whereas Christ alone is called the High priest of our profession Heb. 3.1 and the great High Priest over the House of God Heb. 4.14 So his Vicar General upon Earth whereas the ancient Church attributed this to the Holy Ghost calling it Vicariam vim spiritus sancti he supplies his room and absence Now Titles including Power certainly they are not to be usurped without Warrant Therefore to call the Pope the chief and only Shepherd and the like It is to usurp His Authority to whom these things originally belong Secondly He doth usurp the thing implyed by the Titles the Authority over the Church which is only due to God Incarnate Supreme Authority may be considered either as to the claim right property and preheminence which belong to it or to the exercise 1. The claim and right pretended He sitteth as God in the Temple of God that is by vertue of his office there claimeth the same power that Christ had which is fourfold 1. An unlimited power over all things both in Heaven and Earth This was given to Christ Matth. 28.18 and the Pope as his Vicar challengeth it But where is the Plea and ground of the claim For one to set up himself as a Vice-God without Warrant is Rebellion against Christ. To set himself in his Throne without his leave surely none is fit to have this Authority that hath not his power to back and to administer and govern all things for the Churches good which power God would trust in the hands of no Creature 2. An Universal Headship and Supremacy over all the Churches of Christ. Now this supreme power over all Christians is the right of God Incarnate and whosoever challengeth it sits as God in the Temple of God and it is very derogatory to the comfort of the faithful that they should in all things depend upon one man as their supreme Pastor or else be excluded from the hope of Salvation Certainly this power as to matter of fact is impossible to be managed by any man considering the vast extent of the World and the variety of Governments and different Interests under which the people of God find shelter and protection and the multitude and diversity of those things which are comprized in such a Government And as to matter of right it iâ—â—acrilegious For Christ never instituted aâ—â— such Universal Vicar and Bishop It is a dignity too high for any Creature none is fit to be Universal Head of the Church but one that is God as well as Man 3. Absolute Authority so as to be above controul When a mortal man should pretend to be so absolute as to give no account of his actions that it shall not be lawful to be said to him what dost thou and all his Decrees must be received without Examination or Complaint this is such a Soveraignty as belongs to none but God Job 9.12 Behold he taketh away who will hinder him who can say unto him what dost thou Now this is in their Canon law that the Pope is to be judged by no man that though he should lead Millions of Souls into Hell none can say Domine cur ita facis 4. Infallibility and freedom from errour which is the property of God he neither is deceived nor can deceived Let God be true and every man a Lyar. Now that corrupt and fallible man should arrogate this to himself such an unerring in judgment is to usurp divine honour in matter of right and in matter of fact For the Pope to arrogate this is as great a contradiction to all sense and reason as if a man sick of the Plague or any other mortal Disease should say that he was immortal and in that part wherein the Disease was seated 2. As to the exercise there are two acts of supreme Authority 1. Legislation 2. Judgment 1. Legislation It is the peculiar and incommunicable property of Christ to be Lord and Lawgiver to the Church Isa. 33.22 The Lord is our Iudge The Lord is our Lawgiver the Lord is our King he will save us God alone hath such interest in his people as to prescribe supreme or universal Laws to them and we are his Subjects Jam. 4.12 There is one Lawgiver who is able to save and to destroy Now whosoever will make Laws that shall immediately bind the Conscience they invade Christs Soveraignty This is spiritual Tyranny and the worst sort of Tyranny to arrogate a power over the subjects of Christ and their Consciences as Lord of their faith He that taketh upon him to rescind and make void his Institutions and Ordinances and set his own in their place and give that reverence and honour to them which only belongeth to the Ordinances of Christ He is Antichrist whatever he be 2. As to Judgment It is an exercising an Authority no less than Divine So to take upon him to absolve man from his duty to God or the penalty which sin hath made his due The one is done by Dispensations the other by Indulgences And therefore whoever by Dispensations antiquates and dispenses with the Laws of God himself is thus guilty As dispensing with marrying the Brothers Wife Nay one of the Popes dispensed with one that took his own Sister to Wife I do not alledge this so much for the particulaâ— facts but to shew the power which they challenged to be inherent in themselves Bellarmine saith Christ hath given Peter and his Successors a power faciendi peccatum non peccatum to make a sin to be no sin and again If the Pope should
err in forbidding Vertues and commanding Vices the Church were bound to believe Vices to be good and Vertues to be evil which certainly is to set man in the place of God 2. As to Indulgences as to pretend to give Pardons for sin for so many years a thing that God himself never did to pardon the sin before it was committed that is to give a licence to sin So for the highest crimes to absolve men upon a little attrition or trouble about the sin to do all this and more than this as of right is to sit in the Church of God as God 2. And shewing himself that he is God that is meant not of what he professeth in words but what he doth in deed It is not said that he saith he is God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sheweth himself or sets forth himself as God the reason of the thing sheweth it 1. Antichrist gets power by seduction or the deceiveableness of unrighteousness therefore does not openly call himself the true and only God He is represented as a false Prophet that speaketh lies in Hypocrisy If one would openly and plainly profess himself to be God he might be a frantick Usurper but could not be a cunning Seducer and few would be so stupid and senseless as to be led by him 2. Antichrist whoever he be is to be a Christian by profession and to have a high and great charge among the visible Professors of Christianity He is a secret Adversary that groweth upon the Apostasie or degeneration of the Christian State Now such pretend observance and obedience to Christ and therefore he would not openly declare himself to be God and he sitteth in the Temple and Church of God as before And it is a mystery All which imply crafty conveyance and that he doth not openly assume the Godhead but slily and secretly which doth not mend the matter for the insinuating devouring unsuspected Enemy is the most perillous and pernicious as Ioab to Amasa and Iudas to Christ. 3. Antichrist is plainly a man now for a man to disanul all Religion and set up himself directly as God is improbable Nero Nebuchadnezzar Simon Magus would be adored as Gods they did not deny other Gods nor a greater God above them Therefore it is the arrogance of works is intended If Antichrist will shew himself as God certainly he will sweeten his Blasphemy with some Hypocrisy as that he is the Vicar and Vicegerent of God 4. His shewing himself as God is either accepting or doing such things which if they did rightly belong to him they would shew that he is God Two persons I find in Scripture charged for usurping divine honours The one Herod Agrippa who was smitten by an Angel for not giving God the glory when the people cryed the voice of God and not of man Acts 12.22 his fault was accepting what was ascribed by others The other is the Prince of Tyre Ezech. 18.2 Because thy heart is lifted up and thou hast said I am God I sit in the seat of God in the midst of the sea◠yet thou art a man and not God though thon set thy heart as the heart of God His fault was taking upon him as if he were God to accept divine honours to do those things which would make him equalize himself to our Lord Christ Blessed for ever so doth he shew himself that he is God 1. His accepting Antichrists Disciples who call him our Lord God the Pope Supremum numen in Terris a certain Deity upon Earth That the Pope hath the same Consistory with God and the same Tribunal with Christ That he is Lord of Heaven and Earth That from him there are no appeals to be made no not to God himself That the Pope may do all that God doth that he is the Husband of the Church and the foundation of Faith In the Council of Lateran Sess. 4. Alter Deus in Terra that the words of the Pope in Cathedra are for certainty of truth equal to the Scriptures that he can change the form of Sacraments delivered by Christ or Decree contrary to Scripture If any do object that these were the applauses of his Flatterers and claw-backs it is true they were so uttered but those flatteries of the Canonists and Jesuits do come to be received Doctrines among them And whereas divers Popes have directed special Commissions for perusal of the works of the learned with authority to expunge and purge out whatsoever is not Orthodoxal many better things have come under censure but these things stand still as being very pleasing to his Holinesses humility and so not to be altered Besides many of these things have been spoken to his face without rebuke Conc. Latt Sess. 2. He is called the High Priest and King that is to be adored by all and most like unto God Sess. 9. It is said the Aspect of thy Divine Majesty dazleth our Eyes and applyeth to him that of the 72. Psalm All the Kings of the Earth shall worship him and all Nations shall serve him Now to accept and approve of these flatterers is to shew himself that he is God 2. By doing such things as if he were God not by the usurpation of the formal name as arrogating to himself such things as belong to God his right and property to take upon himself to be Lord of Consciences to command what Faith is to be believed suppressing the true doctrine of Christ and setting up his own Inventions dispensing with Gods Laws taking upon him to pardon sins One Article for which Luther was condemned is this That it is not in the power of the Church or Pope to make new Articles of Faith another That the best penitence of all is the new life Qui facit Deos Divosque Deo major est The Pope doth Canonize Saints and his Decrees must be received as Oracles c. The Use is to give us a clear discovery where to find Antichrist every tittle of this is fulfilled in the Bishop of Rome that we need no longer be in doubt and say Is this he that should come or shall we look for another Who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he that opposeth himself to that humble state and frame wherein Christ left the Church and will be Prince of all Pastors and swear them to his obedience and hath made such troubles in the World to make himself acknowledged for Head and Chief Who is he that exalteth himself above all that is called God and is August in The World but he that takes upon him to deprive and depose Emperours Kings and Princes by his Excommunications Suspensions Interdictions and Decrees discharging Subjects of their Allegiance and Oaths and giving away their Kingdoms that doth Crown and Uncrown Emperours with his feet and tread upon them as one would do upon a Viper Who is he that sitteth as God in the Temple of God that is affecteth the honour due to our Lord Jesus Christ but
beloved flee from Idolatry and v. 20. But I say that the things which the Gentiles sacrifice they sacrifice to Devils and not to God and I would not that ye should have fellowship with Devils and 2 Cor. 6.16 The worship of Angels Interdiction of certain meats then will-worship and shews of humility Col. 2.16 Let no man judge you in meat and drink or in respect of an holy day or of the new Moon or of the Sabbath days and v. 18. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels intruding into those things which he hath not seen vainly puft up with his fleshly mind and v. 22 23. Why are ye subject to Ordinances after the Commandments and Doctrines of men which things have indeed a shew of wisdom in will-worship and humility and neglecting of the body Contempt of Magistracy 2 Pet. 2.10 But chiefly them that walk after the flesh in the lust of uncleanness and despise Government presumptuous are they self-willed and are not afraid to speak evil of Dignities Thus you see how it began to work and that the Devil from the beginning had sown these tares But was it then in the Apostles time that the mystery of Iniquity did begin to work then 1. We see what need we have to withstand the beginnings and not give way to a further encroachment on the Church of God and 2. That the word of God should dwell richly in us for we have to deal with mystical Iniquity III. Proposition That when that impediment shall be removed then Antichrist shall be revealed only he that now letteth will let till he be taken out of the way where observe 1. It was before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which letteth now it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that letteth the Empire and the Emperour and mark a long succession of Empires is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why not then a long succession of Popes the Man of Sin the Son of Perdition 2. He that now letteth will let Antichrist was but in fieri and that secretly and in a mystery there was desire of rule some superstitious and false Doctrines some mixture of humane inventions borrowed both from Jewish and Heathenish Rites mingled with the worship of God some secret rising of Antichristian Dominion some playing at lesser Game as Victor took upon him to excommunicate the Eastern Churches for the matter of Easter but before this obstacle was removed he could not fully appear and invade the Empire of God and Men till the Emperour was removed out of that City while the Heathen Emperours prevailed there was no place for Church-mens Ambition their times were times of Persecution and it is not Persecution but Peace and Plenty that breedeth corruption in the Churches 3. He that is the Emperour must be taken out of the way that is either by the removal of his Person and Throne from the City of Rome or till the Roman Empire be ruined as it was in the East by the Turk in the West by the Incursions of many barbarous Nations parting it into ten Kingdoms and then by the Translation of the Empire to Charles the Great Well then note three things for the time of Antichrist 1. Before the obstacle was removed he could not appear 2. When this obstacle was removed presently he appeared 3. The degrees of the falling of the one are the degrees of the exaltation and establishment of the other for Antichrist did grow up upon it But they say the Roman Empire is not quite fallen there being a Roman Emperour still But 1. The present Empire is but inane nomen or umbra Imperii a meer name or shadow of the Empire 2. He that then letted in S t Pauls time was the suâ—cession of the Roman Emperours but this is the German Empire now if the Roman Empire were the only impediment the Apostle useth tâ—e word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore as soon as that should be removed Antichrist would infallibly be revealed 3. Though this Empire be not abolished but removed out of Rome it is enough to make good Pauls Prophecy Dixit Apostolus Imperium esse de medio tollendum non prorsus delendum Whitaker Well then since the Seat is left void either the Prophecy is not accomplished at the time or else the Pope is Antichrist for the Nations are long since fallen away from the Roman Empire and the Emperour hath no power nor Authority at Rome Vse To give a new note to discover and desery the man of sin certainly Antichrist is already revealed and we may find him somewhere I prove it by two Argumentâ— 1. The mystery began to work in the Apostles dayes therefore surely it is compleated by this time and not reserved to a short space of time a little before Christs coming to Judgment 2. This spiritual usurped Power wâ—s to break forth upon the fall of the Empire accordingly so it did though it grew to its monstrous excess and height by degrees as to Ecclesiastical Dominion in Boniface the Third who obtaineth from Phocas the Title of Universal Bishop whereas Gregory the Great calleth Iohn of Constantinople the fore-runner of Anti-christ for arrogating the same title as to Kings and Princes SERMON VI. 2 Thess. 2.8 And then shall that wicked be revealed whom the Lord shall consume with the breath of his mouth and destroy with the brightness of his coming THese words contain both the rise and ruine of Antichrist his Revelation and Destruction 1. As to his Revelation there are two things 1. The Title given to Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked 2. His appearing in the World upon the taking away the impediment shall be revealed 2. As to his ruine three things are observable 1. The progress of his destruction which is here considered as begun or as consummated 1. A diminishing of Antichristianism whom the Lord shall consume 2. The finishing thereof in the word destroy 2. The Author the Lord. 3. The means 1. Gods word called his breath or the spirit of his mouth 2. The brightness of his coming namely when he shall come to judge the World in the Glory of the Father First Of the rising of Antichrist and then shall that wicked be revealed 1. The Title given to Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawless one or Son of Belial it is the property of Antichrist to boast himself to be above all laws and to be judged by no power upon earth for therein he resembleth Aâ—tiochus of whom it is said he shall do according to his own will Dan. 11.36 Now if this bâ— one of his Characters it will not be hard to find him out for who is that infallible Judge that taketh upon him to decide all Controversies and judgeth all things and is judged of no man and whosoever doth but mutter against his Dâ—crees and delusions if a private person he is to be destroyed with Fire and Sword if a Prince to be
is the raiser and supporter of that Estate aâ—d he is the great Seducer Opposer and Adversary of the Gospel This will appear if you consider First the properties of the Devil how the Devil is set forth in Scripture and by what ways he promoteth his own Kingdom 1. By Ignorance for the Devils are called Eph. 6.12 The Rulers of the Darkness of this World and his Kingdom is called the Kingdom of Darkness Col. 1.13 the Princelike Authority and Government which by Gods permission he exerciseth in the World is over those who remain in a state of Darkness and Ignorance Well then necessarily the Devil must be a great Friend to Popery where Ignorance not only raigneth but is commended as the Mother of Devotion it is into the ignorant part of the World and the Church that the Devil hath brought in Errors in Doctrine Formality and Superstition in Worship and Tyranny and Usurpation in Government 2. The next thing ascribed to him is Error so it is said John 8.44 He abode not in the truth because there is no truth in him when he speaketh a lie he speaketh of his own for he is a Lyar and the Father of it He soon Apostatized from God and his way and ever since is an Enemy of all Truth and Goodness he turned from God and is a deceiver of others To our first Parents he called the Truth of God in Question and was the inventor and beginner of all Errors that have since fallen out in the World Well then where should his eminent Power and Residence be but in that Society of professed Christians where most errors and corruptions in Doctrine and Worship have been introduced where they teach men to pray to and for the Dead to adore the Bread and worship it with divine worship and to worship Images and to pray to God in a language which they understand not and maime the Lords Supper and profess they can live perfectly without sin and meritoriously and supererogate besides and lay up a Treasury of merits to redeem Souls from Purgatory c. There will be errors and mistakes in Religion while men are men but where there is a wilful opposing of evident Truths and an obstinate refusing of all healing means and men will abide in their Errors rather than acknowledge that they have erred surely they are governed by the influence of his Counsels who abode not in the Truth and seeketh what he can to hinder the prevalency of it in the World 3. That which is ascribed to Sathan is Idolatry Thiâ— was his first and great endeavour in the World to bring man to worship other Gods rather than the True or the True God by an Idol so he prevailed among the Heathens they thought their Images did represent their gods and that their gods dwelt in them as our Souls do in our Boâ—ies therefore the Psalmist saith All the gods of the Nations are Idols or Devils Ps. 96.5 and the Devil was the great Master and Contriver of this Idolatry therefore it is said Psal. 106.37 They sacrificed their Sons and Daughters unto Devils the service done to Idols or Images of mans devising is not done to God as men pretend who worship them but to Devils who are the Devisers Suggesters and enticers of men unto all sorts of unlawful worship and are in effect served and obeyed by a false Religion Deuter. 32.17 They sacrificed unto Devils not unto God 2 Cor. 10.20 The things which the Gentiles sacrificed they sacrificed unto Devils not unto God 2 Chron. 11.15 And he ordained him Priests for the high places and for the Devils and for the Calves which he had made they otherwise meant it Ieroboam intended it to the true God Iehovah but it was of the Devils Invention Now if the Devil can get such a party in the Church as â—hall not only set up but be mad upon Image-worship who can more serve his turn among professing Christians than they who have consented to and continued in idolatrous worship Surely then Sathan is concerned to befriend their Usurpations and uphold their Interests for what will more conduce to the ruine of Christianity or at least the â—ecay of the power thereof 4. That which is ascribed to Sathan is bloody Cruelty or seeking the destruction of Christs most faithful Servants for he is called a murderer from the beginning John 8.44 and Cain is said to be of that wicked one because he slew his Brother and wherefore slew he him because his own works were evil and his Brothers righteous 1 John 3.12 Enmity to the power of Godliness came from Sathan and wherever it is encouraged and notoriously practised they are a party of men governed and influenced by Sathan Now where shall we find this Character but in Antichrists Confederacy In the Prophecy of him Rev. 13.15 he caused as many as would noâ— worship the Image of the Beast to be kilâ—ed and again Rev. 17.5 The Woman whose name was Mystery was drunk with the blood of the Saints and with the blood of the Martyrs of Iesus and it hath been eminently fulfilled in the blood shed in Germany France and England and other Nations and all this to extinguish the light of and suppress the Reformation The World is no stranger to their bloody Persecutions Oh how many seeming Chrisâ—ians hath Sathan employed in these works of Cruelty When once he had seduced the Church to so many Errors and corrupted the Doctrine and worship of Christ he presently maketh the erroneous party his Instruments of as cruel and bloody Persecutions as were ever commenced by Infidels and Mahometans witness their murders upon so many thousands of the Waldenses and Albigenses whom they not only spoiled but slaughtered with all manner of hellish Cruelty Some of their own Bishops complained they could not find Lime and Stone to build Prisons for them nor defray the charges of their food The World was even amazed at their unheard of Cruelties smoaking and burning thousands of Men Women men and Children in Caves others at Stâ—kes and many ways butchered them proclaiming Croisados and preaching up the merit of Paradise to such bloody Cut-throats as had a mind to root them out driving multitudes to perish in snowy Mountains What Desolations they wrought in Bohemia what horrible Massacres in France what Fires they kindled in England and of late what Cruelties they exercised in Ireland Piedmont c. Histories will tell you and will tell all Generations to come what Principles Rome is acted by and how infatiable their thirst is for the blood of upright righteous men And after all this tell me who is he whose coming is after the working of Sathan and whether we have cause to be mamoured of Blood and Fires and Inquisitions 5. That which is ascribed to Sathan is that he is the God of this World 2 Cor. 4.4 and again the Prince of this World John 12.31 he playeth the God here the Riches Honours and wealth of this World are
scope not to spare â—he flesh but to save the Soul and to save the Soul with the loss of other things and that will make us true to Christ. But there are many foreign reasons for which men may sâ—ew some love to Religion As first Policy as Iehâ— took up Ionadab into the Chariot with him 2 Kings 10.15 there is his complement to him Ionadab was a good man and this honoured him before the people to see Iehu and Ionadab so well acquainted Sometimes respect to others upon whom we depeâ—d many seem to be good because they dare not displease others that have authority over them or an interest in them as Ioash was religious all the days of Iehoiada for he stood in awe of him 1 Chron. 24.2 Now such sorry Religion dependeth on foreign accidents The life of others or presence of others and therefore it cannot be durable whereas in presence or absence we should work out our Salvation with fear and trembling Phil. 2.12 otherwise men only keep within compass for a while but they have the root of sin within them still Or it may be novelty as our Lord telleth the Jews Iohn was a burning and shining light and ye were willing to rejoice in his light for a season Iohn was an eminent man for pureness of Doctrine and vigour of Zeal and the more corrupt sort of Jews Pharisees as well as others admired him for a while but they soon grew weary of him it was a fit of zeal for the present Lastly This love may be to the excellency of gifts bestowed upon some Minister or Instrument whom God raiseth up or some countenance of great men given to their Ministry may stir up some love and attendance on their Ministry and some respect is given for their sakes when men have no sound grace in their hearts There is a receiving of the word as the word of man and a receiving of the word as the word of God as the Apostle intimateth 1 Thess. 2.13 The receiving of the word as the word of man so it worketh only an humane passion a delight in the gifts of the Ministry used Ezech. 33.32 Thou art to them as a lovely Song of one that hath a pleasant voice Then there is a receiving it as the word of God and then we receive it with much assurance and joy in the Holy Ghost 1 Thess. 1.5 Our Gospel came to you not in word but in power â—nd much assurance and joy in the Holy Ghost Now if we do not receive the truth upon Gods recommendation and confirmation we do not love truth as truth our contest is not who hath most wit and parts but most grace 5. They do not receive the love of the truth when it doth not produce its solid effects which is a change of heart and life And they are not brought by the Gospel to a sincere repentance and conversion to God or receive the truth so as to live by it but whilst they have the names of Christians have the lives and hearts of Atheists and Infidels These were those that debauched Christianity and meritoriè and effectivè by their provocations and negligence brought this degeneracy into the Church and Judgment on the Christian World Certainly a man hateth that Religion which he doth profess when he will not live by it This perfidiousness and breach of Covenant was that which provoked God to permit these delusions in the Church The wordly sensual carnal Christians that hate that life which their Religion calleth for The Godly Christian and the Carnal Christian have the same Bible the same Creed the same Baptism yet they hate one another as if they were of different Religions and confound the distinction between the World and the Church because the World is in the Church And of sensual and godless men we must speak as Heathens as if they were without God they abhor that Religion which they do profess That is they abhor not the name but they abhor those that are faithful to it and serious in it who desire to know God in Christ and desire to love him and live to him It was that Christ taxed in the Pharisees they honoured the dead Saints and abhorred the living Matth. 23.29 30 31. Wo unto you Scribes and Pharisees Hypocrites because ye build the Tombs of the Prophets and garnish the Sepulchres of the righteous and say if we had been in the days of our Fathers we would not have been partakers with them in the blood of the Prophets Wherefore ye be witnesses unto your selves that ye are the Children of them which killed the Prophets Christ hath not worse Enemies in the World than those that usurp his name and pretend to be his Officers and yet eat and drink with the drunken and beat their fellow Servants Matth. 24.49 Christ will disown such at the day of Judgment Matth. 7.22 23. Many will say unto me in that day Lord Lord have we not prophesied in thy name and in thy name have cast out Devils and in thy name done many wonderful works and then will I profess unto them I never knew you Depart from me ye that work iniquity And such do most dishonour him in the World A righteous sober godly life is the best evidence of our love to the truth 2. How just this punishment is 1. Because God hath ever held this course on the Pagan World who kept not the natural knowledge of God he gave them up to vile affections Rom. 1.28 The Jews who rejected Christ Joh. 5.43 I am come in my Fathers name and ye receive me not another will come in his own name and him will ye receive When Christ cometh meerly for our benefit the unthankful World will not make him welcome but they will take worse in his room So towards Christians At first men would not receive the Gospel while it was pure and in its simplicity as taught by Christ and his Apostles and sealed by the blood of the Martyrs till it was backed by a Wordly Interest and coâ—rupted into a Wordly design and then they had it and all manner of superstitions together and with these strong delusions there came just damnation So still the pure Gospel is refused and God sendeth Popish Seducers as a just Judgment men only prize the light as it may serve their turn 2. The neglect and contempt of the truth is so hainous a sin that it deserveth the greatest punishment Heb. 2.3 How shall we escape if we neglect so great salvation now it is revenged by these errâ—rs as a just judgment on the perverseness and unthankfulness of the World The duties of the Gospel being so unquestionable shew their perverseness The priviledges of the Gospel being so excellent their unthankfulness is more intolerable 1. Vse is to shew us what cause we have to fear a return of Popery Alas where is this love of the truth 1. Some are Gospel-glutted loath Manna a full-fed people must expect a Famine Amos 8.2
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
we had plenty of Victuals and were well and saw no evil But since we have left off burning incense to the Queen of Heaven we have wanted all things and have been consumed by the Sword and the Famine Such sottish obstinacy is there in men that doat upon their own invented Superstitious and Idolatrous Services Custom Antiquity practice of their Ancestors the Authority and usage of their great ones their Rulers the generality of observance This is their knot of Arguments by which they confirm themselves just as the Papists plead for their Superstitions at this day and to make the Mess more compleat they add the plenty and prosperity they enjoyed what a merry World it was before the new Gospel came in when they had nothing but Mass and Mattins And all the Calamities that have faln out they impute not to their own sins but to the Gospel Now when a people are thus obstinate and measure Religion not by reasons of Conscience but the interests of the Belly it is a sign that they are under the power of delusion and error hath more efficacy with such corrupt minds than the truth 3. The Causes of it shew the efficacy of error 1. The sinning of their learned to keep out all instructions allowing the vulgar only Prayers in a strange tongue and the Scriptures in no tongue and teaching them implicitely to believe as the Church believeth When the Lord permitteth such guides to order the affairs of his Church his great Judgment of occecation and obduration is upon them Jer. 5.31 The Prophets prophesie falsely and the Priests bear rule by their means and my people love to have it so 2. When gain interests and ambition move them thereunto As those Masters in the Acts exclaim against Paul and Silas when they saw their hope of gain was gone Acts 16.19 20 21. These men do exceedingly trouble the City And Demetrius Acts 18.25 Ye know by this craft we have our wealth This is a tender point to touch interest and when once it cometh to this they will proceed in their foâ—ly and defend one falshood with another for the great Idol of the World is gain or love of money 1 Tim. 6.10 For the love of money is the root of all evil which while some coveted after they have erred from the Faith It were an happiness if such kind of Arguments did only prevail with us to embrace a Religion that might convince others that it was Religion it self that we loved That our interest did not keep others from their duty and that we could embrace a Religion for the goodness of it even to our own loss 3. Another cause is pride of themselves and prejudice against others lest they should seem to be in an error and wrong and to learn of a few Novellists shall they teach them No rather they will remain ignorant still Alas it is not easy to strike Saâ—â— and submit to the teaching of those whom they hate Therefore men continue those first prejudices they have imbibed and will rather live and die in their errors than give God glory by a submission to truth Such a proud opinion and conceit have they of their own Learning and Knowledge This cause also conduceth to make the resolution more strong pre-ingagement in a contrary way It is disgraceful to change men think it is taken notice of as a great wonder Acts 6.7 That a great Company of the Priests were obedient to the Faith But such wonder are not wrought every day they of all men are most pertinacious but God can of stones raise up Children to Abraham Now would to God these causes of error were only found in the Antichristian Estate They are every where buâ— these cause strong delusion 3. The issue and effect that they should believe a lie two things must be explained 1. The object 2. The Act. 1. The object a lie that is either 1. false Doctrines 1 Tim. 4.2 Speaking lies in Hypocrisie When palpable errors are taken for truths A man given over by God to delusion will swallow the grossest errors and fâ—ctions and that in matters dangerous and destructive to Salvation False Doctrines are often called a lie in Scripture as opposite to the truth And yet such things are received by those from whose parts the World would expect better things 2. False Miracles in their Legends a man would wonder any should have the face to obtrude such ridiculous stories and scandalous to Religion upon the World 3. False Calumnies against those Instruments whom God employed in the reformation Popery is a Religion supported by lies as that Calvin was a Sodomite and burnt in the shoulder at Noyon for that crime and the Popish Deaâ— and Chapter of that place have published his Vindicate That Luther was an Incarnate Devil begotten by an Incubus I should weary you to rake in this Dunghil but I must close it with the general observation that Antichristians will lie some among them call them pious frauds but they are Diabolical Forgeries 2. The Act is that they are given up to believe a lie This must be applied to their erroneous Doctrines as common to them all To their false Miracles and Calumnies not to the Inventers but to the seduced who swallow these things All that oppose the truth do not go apparently against Conscience but being given up to the efficacy of error they may believe that false Religion wherein they live Let us open the Term believe What is it to believe a thing you may know â—y the opposites Now opposite to Faith there is first doubtfulness when men halt between two opinions 1 Kings 18.21 If the Lord bâ— God follow him but if Baal then follow him This doubtfulness proceedeth from want of bringing the Case to a Tryal and thorow Hearing 2. Conjecture Acts 26.28 Almost perswaded Almost thou perswadest me to be a Christian. 3. Opinion Matth. 13.14 Hath not root in himself but dureth for a while c. 4. Firm perswasion They will censure nothing for if of truth Joh. 6.69 We believe and are sure c. if of error Acts 26.9 I verily thought with my self that I ought to do many things contrary to the name of Iesus of Nazareth 5. Resolved adherence if to the truth that is called receiving the truth in the love of it If to error it is seen in mens obstinacy and zeal suffering in it 1 Kings 18.28 Cutting themselves with Knives and Lances till blood gushed out Suffering for it For a man may give his body to be burned for an error a man may sacrifice a strong body to a stubborn mind 1 Cor. 13.3 Though I give my body to be burned and have not Charity it profiteth nothing And persecuting the contrary Joh. 16.2 They shall put you out of the Synagogues yea the time cometh that whosoever killeth you will think that he doth God service To apply this Marry that live within the Kingdom of Antichrist some are doubtful some almost perswaded soâ—e
temporal Favours and the Comforts of this Life but a renewed Heart is most taken up with spiritual and heavenly Blessings A Man may give thanks carnally as well as pray carnally A carnal Man in Prayer giveth vent to the desires of the Flesh. Iames 4.3 So in Blessing God he may speak from the relish of the Flesh though usually carnal Men seldom give thanks to God Hosea 12.8 I am become rich I have found me out Substance c. Surely Spiritual Blessings should have the preheminence because they concern our well-being and they discriminate us from others which temporal Mercies do not Eccl. 9.1 2. For all this I considered in my Heart even to declare all this that the Righteous and the wise and their works are in the Hand of God no Man knoweth either Love or Hatred by all that is before them All things come alike to all there is one event to the righteous and to the wicked to the good to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the Good so is the Sinner and he that sweareth as he that feareth an Oaâ—h The wicked have many of these Mercies Psal. 17.14 From Men of the World which have their portion in this Life and whose Belly thou fillest with thy hid treasure they are full of Children and leave the rest of their Substance to their Babes And they may own God in them as pleased and well satisfied with the prosperity of the Flesh or a desirous to have more 3. That the best prospect we have of God's Goodness to us as to those spiritual Mercies is in Election 1. There we see all our Blessings in their rise fountain and bosom-cause which is the eternal Love and Grace of God Dulcius ex ipso Fonte Waters are sweetest and freshest in their Fountain there we see that antecedent Love which provided a Redeemer for us which should be matter of continual Love and Reverence to us Ioh. 3.16 There we see the rich preparations of Grace in the new Covenant which could never have entred into our Hearts if elective love had not provided them for us 1 Cor. 2.9 There we see what it was that disposed all those Providences that conduced to our good Biâ—th Education Acquaintance Relations alas we knew not the means of all these things but elective Love was at work for us to cast all circumstances that we might be best taken in our Month. Rom. 8.28 There we see what it was that made all the means effectual to draw us unto God Jer. 5.3 He loved uâ— with an everlasting Love 2. It sheweth us the Lord's distinguishing Grace and who it was that made us differ from others who are left to perish in their Sins All are not called and why we Joh. 14.22 Iudas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the World yea many mighty and many noble are not called 1 Cor. 1.26 God taketh not all nor any of the highest in esteem among Men not many wise and prudent Matth. 11.25 26. At that time Iesus answered and said I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto Babes even so Father for so iâ— seemed good in thy sight Yea many others arâ— left to perish by their â—wn delusions The Reprobates are Specula Iudicii Divini Thâ— Judgments of God on the wicked do exceedingly amplify his Mercies towards us It was the meer elective love of God issuing forth by his powerful and differencing Grace that puâ— the distinction between us and others Surely his peculiar Love to our selves doth most affect us 3. There we see that Grace tâ—at doth take off all self-boasting Eph. 2.8 9. For by Grace are ye saved through Faith and that not of your selves it is the gift of God not of works lest any Man should boast Elective Love prevented all actual or foreseen worth in us And from first to last it is carried on in a way of Grace the Means the Efficacy all is of Grace This was God's great end that Grace might be admired and esteemed by us and be matter of eternal Praise and Thanksgiving Eph. 1.6 To the praise of the Glory of his Grace wherein he hath made us accepted in the Beloved The whole Design is to shew us how we are beloved of God and that we may love him again 1. Vse If Election be the great matter of Thanksgiving to God Then surely this Doctrine should be heard in the Church for the Life and Soul of Christian Religion is Gratitude and what feedeth Gratitude is of great use unto us our Gratitude doth not rise high enough till it come to the first cause that stirred and set all the Whâ—â—ls awork in the business of our Salvation Surely this is a very profitable Point 1. To detect the pride of Man for here we see the true and proper cause of difference between us and others 1 Cor. 4.7 Who maketh thee to differ The difâ—erencing Grace of God proceeding from his Election is the only true Grace 2. Nothing more extolâ—eth the Glory of God in our Salvation For if Man can assume nothing to himself the Glory alone redoundeth to God The more reason and cause why some are chosen and others past by is God's good Pleasure Matth. 11.26 Even so Father because it pleased thee Christ himself consents to it giveth Thanks for it as an act of free and undeserved Mercy 3. No greater incentive to Holiness For here we see the absolute necessity of it together with the strongest sweetest motive to enforce it 1. The absolute necessity of it because it is a necessary means to bring God's purposes to pass Eph. 1.4 He hath chosen us that we should be holy and without blame before him in love He hath chosen none to enjoy everlasting Glory after this Life but such as he hath chosen to be holy here First they must be sanctified and renewed by the Spirit and then walk in all holy Conversation and Godliness And whatever assurance of Election is pretended unto them who lead an unholy Life it is but a vain presumption or ungrounded Perswasion yea a strong Delusion Secondly Here is the sweetest and strongest Motive to enforce it and that is the singular Love of God which breedeth in us a sincere Love to God again and all serious endeavours to approve our selves to him in purity of Living There is no such constraining force in any thing as there is in Love 2 Cor. 5.14 For the Love of God constraineth us c. And no such Holiness as that which floweth from it this is thankful and Evangelical Obedience 4. It is the ground of our solid Comfort in the midst of all the Calamities and Temptations of the present Life because our final happiness is appointed to us by God's electing Love Luk. 12.32 Fear not
Picture of Iupiter on the Wall committing Adultery Quo pacto se non faceret cum in Templo adorare cogeretur Jovem potius quam Catonem But our God is Pure as appeareth by his Laws which are all Holy Just and Good Psal. 119.140 Surely such holy Precepts could come from none but a Pure and Holy God As also by the Work of his Spirit on his People Ephes. 4.24 And that ye put on the New Man which after God is created in Righteousness and true Holiness And 2 Cor. 3.18 We all with open Face beholding as in a Glass the Gâ—ory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. He puts into us a Nature that is very tender and shie of Sin troubled at it in others 2 Pet. 2.7 8. And delivered just Lot vexed with the filthy Conversation of the Wicked For that Righteous Man dwelling amongst them in seeing and hearing vexed his righteous Soul from day to day with their unlawful Deeds He that made the Eye shall not he see He that put into us a clean Heart is not he Pure and Holy This appeareth also by the dispensations of his Providence Hab. 1.13 Thou art of purer Eyes than to behold Evil and canst not look on Iniquity Wherefore lookest thou upon them that deal treacherously and holdest thy Tongue when the Wicked devoureth the Man that is more Righteous than he Judgments on Sinners so on his own People Prov 11.31 Behold the Righteous shall be recompenced in Earth much more the Wicked and the Sinner As for Instance in David The Child died his Daughter is defloured Ammon slain Absolon is in Rebellion his Wives Ravished himself Banished from his House and Kingdom Eli's Sons slain the Ark taken his Daughter-in-Law died himself brake his Neck But chiefly in the very Foundation of the Gospel the Son of God dieth a Shameful Painful Accursed Death before God wouâ—d relax the Rigour of his Law and set a-foot the Gospel And all that there might be a perfect Demonstration of his Justice and Holiness and displeasure against Sin Rom 8.3 For what the Lâ—w could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful Flesh and for Sin condemned Sin in the Flesh. 2. The very nature of this Calling enforceth this Sanctification or setting Man apart from a common to a sacred use For it is a calling us not only from Misery to Happiness but from Sin to Holiness and the one is indispensibly necessary to the other For none but those who are in an holy Estate can be in a blessed Condition Our calling is sometimes called a Heavenly Calling Heb. 3.1 Sometimes an Holy Calling 2 Tim. 1.9 Therefore the chief subordinate end is Holiness Rom. 1.7 Called to be Saints from the Devil the World and the Flesh to God 3. The grace and favour which is shewed in our Calling obligeth us to be Holy in point of Gratitude For when we consider in what a sinful estate God found us how freely he loved us and that with a discriminating differencing Love when he passed by others worthier than we and to what estate he is ready to advance us to the enjoyment of himself amongst all those that are Sanctified by Faith All these are as so many strong Bonds and Obligations upon us to walk worthy of God who hath called us to his Kingdom and Glory in Iesus Christ 1 Thess. 2.12 Worthy of his Grace in Calling worthy of the Glory to which we are Called that is with the worthiness of Condecency not of Condignity We cannot fully answer this Grace but we must do that which will become it 4. This Calling enableth us to be Holy because it giveth us all things necessary both to holiness of Heart and Life 2 Pet. 1.3 According as his Divine Power hath given unto us all things that pertain unto Life and Godliness through the knowledg of him that hath called us to Glory and Vertue Now this Grace must not lie idle otherwise we receive the Spirit in vain 2. The Ultimate end to obtain the Glory of our Lord Jesus Christ. The same expression is 2 Pet. 5.10 The God of all Grace who hath called us to his Eternal Glory by Christ. Iesus It is his Glory Mark 1. Here is Glory 2. It is the Glory of our Lord Jesus Christ. 1. It is Glory for Body and Soul the Glory is so great we cannot utter it and conceive it Now a little is revealed to us but then it shall be revealed in us 1. The Soul is not annihilated after Death nor doth it sleep till the Resurrection nor is it detained by the way from immediate passing into Glory but assoon as it is loosed from the Body is admitted into God's Presence and gathered unto the Souls of just Men made perfect where it seeeth God and loveth him and enjoyeth what it seeth and loveth For as soon as we are loosed from the Body we are present with the Lord. And therefore tâ—e first benefit we receive in the other World is the Salvation of the Soul 1. Pet. 1.9 Receiving the end of your Faith even the salvation of your Souls It flitteth hence to God 2. The Body hath its glory also in due time For when it is raised up out of the Grave it will be another kind of Body then we now have both for Impassibility Clarity Agility For Impassibility called Incorruption Clarity called Glory Agility called Power Subtilty called a Spiritual Body by the Apostle 1 Cor. 15.42 43. It is sown in Corruption it is raised in Incorruption It is sown in Dishohonour it is raised in Glory It is sown a Natural Body it is raised a Spiritual Body 1. Impassibility doth not only exclude Corruption for so the Bodies of the Damned are preserved for ever but all grievanceâ— and pain Rev. 21.4 There shall not be any more pain 2. For Glory a shining Brightness The Righteous shall shine as the Sun in the Kingdom of the Father Matth. 13.43 Stephen's Face shone in this Life as it were the Face of an Angel Acts 6.15 And Moses his Face shone by Converse with God in the Mount Exod. 34.30 Our Bodies shall be likened unto his glorious Body Phil. 3.21 In the Transfiguration His Face did shine as the Sun and his Rayment did shine as the Light 3. For Vigour Activity and Strength It shall always be in the height and excellency of it God preserved Moses his natural Vigour for a long time Deut. 34.7 but glorified Bodies shall for ever remain in an eternal spring of Youth 4. Subtilty as Spiritual Body Here we live an animal Life after the manner of Sensitive Creatures maintained by Meat Drink Sleep But hereafter the Body shall live after the manner of Spirits having no need or use of these things There we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels of God Matth. 22.30 and 1 Cor. 6.19 Our Bodies
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
taken Heb. 7.19 The Law made nothing perfect but the bringing in of a better Hope did whereby we draw nigh to God By the better Hope is meant the sure and comfortable Promises of the Gospel depending meerly on the Grace of God which gives Hope to lost Sinners of recovering Commerce and Communion with God That is solid grounds upon which they may expect the pardon of their Sins and Eternal Life In this sense good Hope is Hope well warranted the solid Reasons are contained in the Word of God Rom. 15.4 Whatsoever things were written afore-time were written for our Learning that we through patience and comfort of the Scriptures might have Hope The great end of the Scriptures is that we might have a sure Hope in God Quod agit tota Scriptura ut credamus in Deum The business of the Scripture is to bring us to believe in God and wait upon him for eternal Salvation There the rule of Commerce between God and us is stated whatever is promised is sure There may be reason to expect some things from God's merciful Nature though we have no Promise about them but the sure and certain Hope is grounded on the Promise that is an express ground of Confidence and Hope that will never leave us ashamed it is well grounded Hope therefore good Hope built on the Promise and Word of the Eternal God 3. By the act or grace of Hope it self this may be called Good either in it self or with respect to the Degree 1. In it self It is good that a Man should both hope and quietly wait for the Salvation of the Lord Lam. 3.26 Bonum is either Honestum Iucundum or Vtile it is good in all regards It is our duty to rest assured in God's Promise It is pleasant to anticipate and forecast a Blessing to come Surely it is delightful to live in the fore-sight of endless Glory It is profitable to support our Hearts under present Difficulties and Troubles and the uncertainties of the present Life 2. In respect of the Degree and Measure of it that is good Hope which is most able to do its Office when it is lively Hope 1 Pet. 1.3 Blessed be the God and Father of our Lord Iesus Christ which according to his abundant Mercy hath begotten us again to a lively Hope Such as doth most support and quicken us The more serious and earnest our reflections are upon Eternal Life the better is the Hope Heb. 6.12 Shew the same diligence to the full assurance of Hope unto the end We should still keep up this sure and desirous Expectation Briefly Hope the Grace is two-fold 1. There is an Hope which is the immediate effect of Regeneration and is a constitutive part of the New Creature Of that the Apostle speaketh 1 Pet. 1.3 Begotten to a lively Hope This meerly floweth from our acceptance of the New Covenant and dependeth upon the conditional offer of Eternal Life we take it for our Happiness resolving to seek it in God's Way without this a Man cannot be a Christian till he hope for Eternal Life to be given him upon Christ's Terms 2. There is an Hope which is the fruit of Experience and belongeth to the seasoned and tried Christian who hath approved his own fidelity to God and hath much trial of God's Fidelity and Faithfulness to him Of this it is said Rom. 5.4 that Experience worketh Hope It differeth from the former because it produceth not only a conditional Certainty but an actual confidence of our own Salvation The former is necessary for we live and act by it the other is very comfortable for it facilitateth all our Acts when we know there is reserved for us a Crown of Life which the Righteous Judg will give in that Day and do not only believe a Resurrection both of the Just and Unjust but our own Resurrection unto Eternal Life But now for the Effects I shall instance in two which suit with the Prayer in the Text Consolation in Troubles and Confirmation in Holiness 1. Support in Troubles when we are certainly persuaded of an happy issue we are the better kept from fainting Phil. 1.19 I know that this shall turn to my Salvation c. He speaketh it of his Troubles and the Machinations of his Adversaries and this Knowledg he calleth in the 20th Verse his earnest Expectation and his Hope The bitterest Cross is sweetned by Hope this carried him through his Sufferings not only with Patience but Comfort As Men in a storm when they see Land take courage it is but enduring a little more Tempest and they shall be safe on Shore To a hoping Christian his whole Life is a rough Voyage but a short one II. To encourage us in working it is Hope sets the whole Wōrld a-work 1 Cor. 9.10 That he that ploweth should plow in hope and that he that thresheth in hope should be partake◠of his Hope Certainly it is Hope sets the Christian a-work Acts 26.7 Vnto which Promise our twelve Tribes instantly serving God day and night hope to come Why are God's Children so hard at work for God but ou◠of love to him and hope to enjoy him for ever Oh! let us continually be serving God let us live always either for Heaven as seeking it or upon Heaven as solacing our selves with the Hopes of it do what ever we do in order to eternal Life and not be taken up with Trifles and this will put Life into our Endeavours it is for a glorious and blessed Estate on which we employ all this labour 2. That this is the free Gift of God I must prove two things 1. That good Hope is his Gift he doth not only give us Objective Grace this is the free and undeserved Mercy of the Gospel or a sufficient Warrant to hope for it which are his gracious Promises But Subjective Grace the Hope by which we expect this Blessedness is freely wrought in us by his Holy Spirit which is a farther confirmation of his love to us That he hath not only given us the Blessedness ◠we hope for but the very Hope it self The Spirit 's Work is necessary 1. By way of Illumination to open the eyes of our minds that we may see what is the hope of his Calling Ephes. 1.18 Alas otherwise our sight cannot pierce so far nor discern any reality in a happiness that lieth in an unseen and an unknown World so as to venture and forsake all that we see and love for a God and a Glory that we never saw Nature if it be not blind in discerning the Duty of Man yet it is pur-blind it cannot foresee the happiness of Man which lieth afar off from us 2 Pet. 1.9 But he that lacketh these things is blind and cannot see afar off A short-sighted Man cannot see things at a distance from him not from any defect in the Object but through the fault in his Eyes so the natural Man blinded by Delusions doth either not believe or forget