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
those that shall meet together in the great Assembly and Congregation of the righteous that we are trained up in the Church of Christ which is the Seminary of Heaven that we are no more Strangers and Foreigners but Fellow Citizens with the Saints 3. Let us improve it many ways 1. To comfort us against the paucity of serious walkers and real Christians Alas now they are but like two or three Berryes upon the top of the uppermost bough here one and there another in some places thinner in others thicker as God hath service for them in appearance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little Flock Luc. 12.32 But take all together they are a general Assembly that are redeemed out of every Kindred Tongue and Nation Rev. 5.9 Yea Rev. 7.9 A great multitude which none can number of all Kindreds Tongues People and Nations As few as we are and as despised as the interest of the godly is we shall not want Company in Heaven we see few going to Heaven but when we are gathered together we shall see that our everlasting Companions are many 2. To comfort us against the dâ—stance of Christian Friends we are often separated from the Society of good Christians whom we love dearly but we shall be gathered together in one Congregation The Saints are now scattered by Providence they live in divers Countries Towns Houses have little comfort of one another They live where they may be most useful as Stars do not shine in a Cluster but are dispersed throughout the Heaven and as they are the light of the Earth so they are the Salt of the Earth which is sprinkled here and there not laid in a heap sometimes by violence of men persecution and banishment sometimes by Death which parts Friends Perfectus est quem putas mortuum like people in a wrack got to shore before us Now what a comfort is it to be united to all Gods people which have been are or shall be to the end of the World and to meet in one Assembly Mat. 24.31 They shall gather together the elect from the four winds from one end of Heaven to another The Saints shall be gathered from all quarters of the Earth though they live in several places several times many we never saw in the flesh Christ will assemble them all bring them in unto one place 3. To comfort them under the degenerate and collapsed state of Christianity 1. The mixture of the wicked the good and bad are here mixed they live together in the same Kingdoms Cities Societies Visible Church Family Bed perhaps but then a perfect separation Zach. 14. Last There shall no more be the Canaanite in the House of the Lord of Hosts Rev. 21.27 Nothing that defileth shall enter there such a difference shall there be between the State of Gods Church in this World and the World to come here Tares are mingled with Wheat good Fish with bad in the Drag Net it is hard by Discipline to keep the sound from the infected 2. Discord the Saints are divided in Affection but then perfect Harmony they are all gathered together to Christ and have no signs and badges of distinction to herd apart 3. It 's Universal with all the Saints 4. Perpetual never to part more SERMON II. 2 Thess. 2.1 2. That ye be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand WE come now to the matter of the Apostles Caution which is in the second Verse That ye be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand In which words take notice 1. Of the error disproved that the day of Christ is at hand 2. The effect which this error might produce trouble and unsetledness of mind That ye be not soon shaken in mind or troubled 3. A removal of all the supposed Foundations of this error or the means which these Impostours used to intice them to embrace it Three are mentioned Spirit Word and Letter 1. Nor by Spirit that is pretence of spiritual Revelation be not soon shaken in mind by it 2. Nor by word some word of the Apostle which they pretended to have heard and that is another slight of deceivers some tradition or doctrine delivered by the Apostle by word of mouth 3. Nor by Letter as from us this may be understood 1. Either of some passage in the former Epistle for the Apostle saith there 1 Thess. 4.17 Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the air and because he joins himself with them they thought he should survive until that day or else those warnings which the Apostle gives them 1 Thess. 5.1 2 3. Of the times and season I need not write unto them for your selves know perfectly that the day of the Lord cometh as a thief in the night c. Now these warnings they might abuse and this is one way by which men may be unsetled and unshaken i.e. by false glosses and interpretations of Scripture 2. Or rather the sence may be some spurious and counterfeit writings which was one means of deceit used in the Primitive Times supposititious or Apocryphal Legends wherein the Apostle might be said to write something as if Christ should come in that age wherein they lived Now to obviate this the Apostle is supposed to insert that passage Chap. 3.17 The Salutation of Paul with mine own hand which is the token in every Epistle so I write First From the Error disproved observe Doct. That the time of Christs coming to Judgment must be patiently expected not rashly defined or determined for this is the Error which the Apostle with such earnestness opposeth here But you will say is this such an error Do not the holy Apostles themselves say in effect the same as the Apostle Iames Chap. 5.8 The coming of the Lord draweth nigh and the Apostle Peter 1 Pet. 4.7 The end of all things is at hand Yea Paul himself 1 Cor. 10.11 These are written for our admonition upon whom the ends of the World are come and Rom. 13.12 The night is far spent and the day is at hand where by night is meant the state of Ignorance Sin and Paganism before Conversion and by the day is meant the state of our full Regeneration and Illumination in eternal Glory when the corrupt World shall come to an end and all shadows shall fly away As if he had said the Mornings of the Resurrection is at hand the night is far spent not quite past and the day is at hand the night is not throughly gone nor the day wholly come yet he saith it is at hand What evil was in this Opinion that the Apostle should with such vehemency argue and reason against it Ans. There is some difference in the words
between them and others Upon them he shall send strong delusion but you hath he chosen to Salvation through the belief of the Truth Those whom God hath chosen he separates from the World of the ungodly or the corrupt heap of mankind and consecrateth them unto himself So that Election is not a taking all but some and passing by others 1 Joh. 5.19 We are of God and the whole World lyeth in wickedness A choice implyeth a setting apart some for Objects of his Grace and Instruments of his Glory in the World Psal. 4.3 And the number is certain for their Names are said to be written in the Rolls and Records of Heaven when others are not written Luk. 10.20 Rejoyce not that the Spirits are subject unto you but rather rejoyce because your Names are written in Heaven Phil. 4.3 Whose Names are written in the Book of Life And others are said not to be written Rev. 17.1 And they that dwell on the Earth shall wonder whose Names were not written in the Book of Life from the Foundation of the World And Rev. 20.15 And whosoever was not found written in the Book of Life was cast into the Lake of Fire Namely those that perish by these Delusions 3. It is set forth by the Antiquity of it from the Beginning Ephes. 1.4 He hath chosen us in him before the Foundation of the World And Matth. 25.34 Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World Namely as they belonged to his choice Election Love in God is of an old stâ—nding even from all Eternity his thoughts and purposes of Love were towards us a long time before they were discovered Surely the Ancientness of his Love should beget an honourable esteem of it in our Hearts For who are we that the Thoughts of God should be taken up about us so long ago And what is from everlasting is to everlasting Psal. 103.17 For what is from Eternity is to Eternity and dependeth not upon â—he accidents of Time 4. By the means of its accomplishment Two are mentioned one on God's part the other on ours The Sanctification of the Spirit and the belief of the Truth Where note 1. That God's Decree is both of Ends and Means For all his Purposes are executed by fit Means He that hath chosen us to Salvation hath also chosen us to be Holy and to believe the Truth And without the Means the End cannot be obtained For without Faith and Holiness no grown Person shall see God or escape Condemnation As to Faith it is clear John 3.36 He that believeth not the Wrath of God abideth on him And Holiness is indispensibly necessary Heb. 12.14 Without Holiness no Man shall see the Lord. God had assured Paul Acts 27.22 That there should be no loss of any Man's Life amongst them except of the Ship and afterward Vers. 31. Paul telleth them Except these abide in the Ship ye cannot be saved How could the assurance given to Paul from God and Paul's caution to the Mariners stand together Doth the Purpose of God depend upon the will and actions of Men I answerâ— Not as a cause from whence it receiveth its force and strength but as a means appointed also by God to the execution of his Decree For by the same Decree God appointeth the Event what he will do and the Means by which he will have it to be done and the Lord revealing by his Word this Conjunction of End and Means there is a necessity of Duty lying upon Man to use these Means and not to expect the End without them God intended to save all in the Ship and yet the Mariners must abide in the Ship And therefore what God hath joyned together let no Man separate If we separate these things God doth not change his Counsel but we subvert his Order to our own destruction The Scripture maketh it a grievous Sin a tempting of God to expect the End without the use of Means In vain is the Cavil then of those who would impeach the Doctrine of God's free and unchangeable Will concerning the salvation of the Eleâ—t upon the pretence that it taketh away the Duty of Man and the necessity of our Faith and Obedience No God executeth his Decree by the proper Means And wretcheâ— is their inference who say If I be elected I shall be saved no Salvation can be obtained but by the Sanctification of the Spirit and the belief of the Truth And worse is their confidence who profess assurance of their Election and yet walk after the Flesh No till a Man purge himself from Youthful Lusts he is not a Vessel of Honour sanctified and set apart for God 2 Tim. 2.21 And in vain do we hope to go to Heaven till we take the way that leadeth thither Devils have been cast out thence for Unholiness and therefore unholy Men shall never be taken in there 2. That these things are not causes of Election but fruits of Election and Means of execution of God's Decree about our Salvation Sanctification is not a Cause but a subordinate End or Means Ephes. 1.4 He hath chosen us to be holy not because we are holy but that we might be holy So 1 Pet. 1.2 Elect according to the fore-knowledg of God through the sanctification of the Spirit unto Obedience Not elected for it but through it When God had all Mankind in his prospect and view he freely chose out some to be sanctified and saved We come to the possession of it through Sanctification that is by it as a Means So for the other Faith is a fruit of Election not a foreseen Cause Acts 2.47 The Lord added to the Church daily such as should be saved None cometh to the Church but those whom God draweth and they are actually added to the Church by a profession of Faith and such as should be saved were as many as were ordained to Salvation Acts 13.48 And as many as were ordained to Eternal Life believed The whole City were met together to hear but as many as were ordained to Eternal Life believed It is not said as â—any as believed were ordained to Eternal Life but the contrary Faith is not the cause of Election but Election is the cause of Faith 3. That being the necessary Fruits they are also evidences of our Election All that are Sanctified by the Spirit and believe the Truth belong to the Election of God Election it self is a secret in God's Bosom and is only manifested to us by the Effects and what are the necessary Effects but Sanctification by the Spirit and a sound belief of the Gospel 1. The Sanctification of the Spirit is not only an external Dedication to God but an internal and real Change Some aâ—e externally dedicated and may trample under foot the Blood of the Covenant whereby they are sanctified Heb. 10.29 Of how much sorer Punishment suppose ye shall he be thought worthy who hath trodden under foot the Son
you are bound to use the means 1. Remove the Impediments 1 Pet. 1.13 Be sober and hope to the end Draw off the Affections from Carnal Vanities and the delights of the Senses and consider what God offereth to you in the Gospel there can be no certain and desirous expectation of better things while the Mind and Heart is so occupied and thronged with Vanity and deadned by Carnal Satisfaction 2. Wait on all the opportunities of Profiting and use the known means of Grace more conscionably Certain it iâ— that the grace of Hope is of God not acquired but infused but God will bless his own Means The propounding of the Object the offering of the solid Grounds maketâ— way for the infusing of the Grace Tit. 1.1 2. Paul was the Apostle to bring them to the acknowledgment of the Truth for the hope of Eternal Life And it is called the Hope of the Gospel Col. 1.23 bâ—â—â—â—se it is wroâ—ght by the Preaching of the Gospel SERMON XVII 2 Thess. 2.17 Comfort your Hearts and stablish you in every good Word and Work WE come now Thirdly to the Prayer it self He asketh two Benefits 1. Comfort 2. Establishment First Comfort Comfort your Hearts But why doth the Apostle pray for that which they had already He had told them in the former Verse That God had given them everlasting Consolation and now he prayeth that God would comfort them The Answer given by some is That he prayeth that God would give them an increase of Comfort By others That God would give them the continuance of it Rather by everlasting Consolation is meant the solid matter of Comfort by his Prayer now the effectual Application of it For though sufficient matter of Comfort be provided for us yet God must powerfully apply it The Gospel is a soveraign Plaister yet God's Hand must make it stick Observe here Doct. 1. That all true and solid and heart-Comfort is of God He is called the Father of Mercies and the God of all Comfort 2 Cor. 1.3 And again The God of Patience and Consolation Rom. 15.5 His Spirit taketh an Office upon him to accomplish this Effect in us therefore called the Comforter 1. I shall enquire what Comfort is 2. Shew why it is of God 3. What Advantage we have thereby I. What Comfort is Three thiâ—gs are to be Explained 1. Comfort 2. Comforting 3. In what sence it is of God II. What Comfort is We call Two things by that Name 1. Our natural Refreshment 2. Our support in Troubles 1. Our natural Refreshment or the benefit that we have by the Creatures for the support of Nature We cannot enjoy our Temporal Mercies with any delight and pleasure without God's leave and Blessing As to eat and drink with Comfort that the Soul may enjoy good by its Labour In one place it is said it is by the Hand of God Eccles. 2.24 In another place it is said to be the Gift of God Eccles. 3.13 It is by his Power and his Grace that the Comfort of the Creature is not in Man's Hands but God's Nor can the Creature yield to us any Comfort without his Gift or Grant And because of our forfeiture by Sin we have neither these Mercies from our selves nor the use nor the natural benefit from the bare Creature which is Health Strength and Chearfulness All Goodness resideth chiefly in God and it is to be found in the Creatures only by Participation and that at his Pleasure Acts 14.17 He gave us Rain from Heaven and fruitful Seasons filling our Hearts with Food and Gladness That is the comfortable use of Food We must still look to the Giver But the Apostle here doth not speak of the Comfort of the Creatures but the Comfort of the Scriptures not the supply of the Body but the support of the Soul 2. Comfort is taken for Support in Troubles The Thessalonians were now under great Persecutions Comfort is a strengthening of the Mind when it is in danger to be weakened by Fears and Sorrows or the strength and stay of the Heart in Trouble Psal. 119.50 This is my Comfort in my Afflictions thy Word hath quickned me And 2 Cor. 1.4 Who comforteth us in all our Tribulations that we may be able to comfort them which are in any Trouble by the Comfort wherewith we are comforted of God As Cordials are for a Fainting-time so are Comforts for a time of Afflictions Indeed Spiritual Comfort is never out of Season because we are now in the House of our Pilgrimage and our chief Good is at a distance from us And because of the labours and difficulties of the Spiritual Life Therefore it is said Acts 9.31 When the Churches had rest thâ—y walked in the fear of God and the Comforts of the Holy Ghost But the great need of Comfort is in our Afflictions therefore here I shall shew Three things 1. That God can give his People Comfort in the greatest Tribulation His Favour is enough to support them against the Frowns of all the World Isa. 51.12 I even I am he that comforteth thee Who art thou that thou shouldest be afraid of Man that shall die and the Son of Man that shall be made as the Grass As long as we have the Almighty and Immortal God to stand by us and tâ—e Promise of Eternal Life it will counterballance all our Trouble Rom. 5.2 3. We rejoyce in hope of the Glory of God And not only so but we glory in Tribulations Also 2 Cor. 4.17 This light Affliction which is but for a moment worketh for us a far more exceeding and â—ternal weight of Glory There is everlasting joy against a heaviness for a Season and everlasting ease and rest against a little present pain there is enough to out-weigh all that we can suffer for and from God So the pardon of Sin Isa. 40.1 2. Comfort ye comfort ye my People saith my God Why Because her Iniquity is pardoned Matth. 9.2 Be of good cheer thy Sin is forgiven thee Here is sound Comfort the Sting of all our Troubles is taken away Well then This the People of God have to support them in all their Tribulation They can set God against the Creature Heaven against Earth Pardon of Sins against all the bitterness they meet with in the World 2. That there is a special allowance of Comfort for God's Children in their Afflictions The Lord is more tender of his People then when they want Comfort than at another time they have a more plentiful measure of the supporting Operations of his Spirit then As 1 Pet. 4.14 If ye be reproached for the Name of Christ happy are ye for the Spirit of Glory and of God resteth upon you As the Mother keepeth most with the sick Child so God looketh to the Afflicted This is the difference between God and the World The World ever runneth most after those that are Prosperous and flourish and rejoyce as Rivers into the Sea where there is Water enough but forsaketh
to Saints and Angels and turned into a theatrical Pomp and the Pageantry of empty Ceremonies which eclipse the Majesty and splendour of it and the Discipline of the Church into a temporal domination and all is carried in the World by sides and interests that Christianity looketh like another thing a design Calculated for the present World rather than a serious preparation for the World to come Then certainly there is an Apostasy and a defection from Christ however the corrupt manners of the Church be varnished over with the name of Christianity There is a degeneration questionless and that is Apostasy in a Mystery such as this is though not an open revolt from the Christ. But to make this more evident to you let us consider what the Kingdom of Christ is The Gospel Kingdom is a Kingdom of Light Life and Love Opposite to Light is ignorance and errour to Life a Religion that consists of shews dead rites and empty Ceremonies to Love uncharitableness malice and especially hatred of the power of Godliness now where these prevail eminently there is an opposite Kingdom set up to the Kingdom of Christ certainly a falling off from his Kingdom That is to say where in opposition to Light errour is taught and ignorance is counted the Mother of Devotion and people are restrained from the means of Knowledge as if the height of Christian Faith and Obedience did consist in an implicite believing what the Church believeth and where instead of Life men place their whole Religion on superficial Rites and Ceremonies and some trifling acts of seeming Devotion and exteriour Mortifications and instead of love to God and Souls all things are sacrificed to private Ambition and forcing Consciences with the highest penalties and persecutions to submit to their corruptions There is a manifest subversion of the interest of Christs Kingdom In short Gods witnesses were slain in that City which spiritually is called Sodom and Egypt and our Lord was crucifyed Rev. 11.8 That City which answereth to Sodom for impurity to Egypt for Idolatry and to Ierusalem for persecution of the Saints there may you find the great Apostasy 5. This Apostasy from our Lords Authority and the interests of his Kingdom is some notable and discernable Apostasy and the Head and Patron thereof is Antichrist The defection is not of one or a few or many in divers Churches there have always been back-sliders from the Faith 1 Joh. 2.19 They went out from us but they were not of us and the Spirit of Antichrist wrought in the Apoâ—tles days 1 Joh. 2.18 As you have heard that Antichrist shall come even now there are many Antichrists and again 1 Ioh. 4.3 we are told of the Spirit of Antichrist and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the World Then described to be afterwards Verse 5. a Worldly Spirit They are of the World and speak of the World and the World heareth them Though they profess Christianity Carnal Worldly Hypocrites which never Conquered the fleshly mind and interest have the Spiriâ— of Antichrist These obscure the light and obstruct the life and love of the Gospel They that wholly affect a life of pomp and ease in the Church Now this hath always been in all Ages The false Christians forget their hopes are built upon a Crucified Christ and are to be derived to them from a Glorified Christ in the other World Crucified in this World and Glorified in the next which indeed are the two considerations that keep Christianity pure and lively That all was purchased by a Crucified Christ and all is dispensed by a Glorified Christ and I wish you would oftner think of it But the great Apostasy is eminently found in some external visible Church where these corruptions are generally received and defended For the head of that Church is Antichrist where Doctrine is corrupted and the worship mingled with Idolatry and the Government an Usurpation and bent against the Holy Seed that desire to worship God in Spirit and in Truth there is this manifest revolt from and a Rebellion against God and Christ though they push with the Horns of the Lamb. That the Papists are a corrupt Sect of Christians is beyond dispute to any that will try their Religion by the Scriptures and that they are far more corrupt than the Protestants 〈◊〉 Reformed Churches will also soon appear by the comparison or a view of both Churches But whether they are so corrupt as to become the Seat of Antichrist is the matter under debate Therefore let any one consideâ— where the eminent Apostasy is to be found Who are they that invade Christs Authority by setting up an Universal Head over all Câ—ristians Who are they that establish the Doctrine of Daemons or revive the worship of a middle sort of Powers between God and mortal men 1 Tim. 4.1 who through Hypocrisy â—nvent so many lies to maintain it and when Christians should keep themselves from Idols 1 Ioh. 5.21 yet in defiance of this worship Angels and other Creatures Col. 2.18 Let nâ— man beguile you of your reward in a voluntary humility and worshipping of Angels c. and erect the Images of Saints commanding and compelling men to adore them and pray to them who are they that are not contented with the one only Mediatour 1 Tim. 2.5 For there is one God and one Mediatour between God and men the man Christ Iesus 1 Cor. 8.5 For though there be that are called Gods whether in Heaven or in Earth as there be Gods mâ—ny and Lords many But to us there is but one God the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him but set up other Mediâ—tours of Intercession Who are they that plead for Indulgences and the supererogatory saâ—â—sfactioâ—â— of the Saints as gathered into the Treasure of the Church and so profitable for the remission of sins and condemn them who think the contrary Who are they that keep Beliâ—vers from reading the Scriptures when they are so expresly injoined to do it Joh. 5.39 and Psal. 1.2 But his delight is in the Law of the Lord and in his Law doth he meditate day and night That deny one part of the Lorâ—s Supper to his Disciples notwithstanding his Institution to the contrary 1 Cor. 11.25 26. After the same manner also he took the Cup wheâ— he had supped saying This Cup is the New Testament in my blood This do ye as often as ye drink it in remembrance of me for as oft as ye eat this bread and drink this Cup ye do shew forth the Lords death till he come It were endless to instance in all I shall speak more of it in the following Verses 6. This Apostasy is not only forbidden but foretold as a thing that would certainly come to pass This consideration is necessary for divers reasons 1. Because the Papists
them who pretend to be Successors of Christ and his Apostles Now in the Pope and his Adherents you will see the â—ost odious pride set forth that ever the World was conscious unto without any Cloak and shame And all their business is to get power what designs they have for preferment in the World how studiously they have and do prosecute it they blush not to own openly before Angels or Men. This worldly Ambition to rise higher and higher is their design and Trade of Life As the Bishop of Rome at first from the chief Pastor of that City affected to be an Archbishop over the Suburbian Towns and Cities then a Patriarch over many Cities and because two opposed him in Italy a long time Ravenna and Milane he gets power over them and then he must be Oecumenial Bishop over all the World But Constantinople resisteth for a long time yea arrogateâ—h within the Empire the same Titles Who more earnest against it than Gregory whom they call the Great and more forward to charge the assuming of this Title as Antichristian But then when once they began by powerful means and many indirect courses to be owned as universal Bishop then inlarging their boâ—nds not only over the Ecclesiastical Power but Civil and all Kings and Princes must stoop to them as well as Bishops So that here was the progress and gradation first from the Chief Presbyter a Bishop over many Presbyters in the same City then a Metropolitan over many Bishops in one Province then a Patriarch over many Provinces in one Diocess for iâ— the Roman Division there were seven Provinces in one Diocess then Universal Bishop in the whole World then the only Shepherd and Bishop and others but his Substitutes pretty steps of ambitious incroaching But yet exalting himself further challenging all power in Heaven and Earth And the like is practised by his followers at this day in the Church of Rome from private Priests they grow up into some Prelature as Arch-Deacons Deans then a Bishoprick then a better or richer then Archbishops Cardinals then Pope And the Devil is grown so impudent by the help of these Churchmen as that it is counted a great piece of spiritual wisdom publickly owned in the World to be able by these steps to get higher and higher and Lord it over Godâ— Heritage as if ambitious affectation were the honour of Christianity and Gospel humility would expose the Church to scorn and pomp and grandeur were a greater Ornament to Religion than Graâ—e when in the mean time they have nothing to prove them to be true Pastors of the Church but Iudas his Kiss a little owning of Christ to countenance their Ambition Secondly the particular instances wherein the pride of Antichrist is set forth are two 1. His exalting himself above all humane Powers He opposeth and exalteth himself above all that is called God or is worshipped Here the object is set forth by two terms 1. All that is called God 2. Or worshipped They both belong to the same thing 1. That which is called God that is Magistrates Princes and Kings Psal. 81.1 He judgeth among the Gods and verse the sixth I have said ye are Gods all of you are Children of the most high and Joh 10.34 35. It is written in your Law I said ye are Gods If he call them Gods unto whom the word of God came and the Scripture cannot be broken c. God hath cloathed Magistrates with his own honour so far that he hath put his name upon them and their eminency is a part of his Image as it lyeth in Superiority Dominion and Power Though Magistrates be but like their Brethren as to their common nature yet in respect of their Office they have the glorious Title of Gods conferred upon them as being his Vicegerents and bearing his person in Government they are honoured with his name So that without impeachment of Blasphemy those that excel in the Civil power may be called Gods Now over these Antichrist exalteth himself that is above all Kings and Potentates Secondly The other notion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it or is worshipped the Greek word is whatever is held in the highest degree of reverence whatever is August or Illustrious as the Emperours of Rome were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 25.21 Paul appealed to be referred to the hearing of Augustus it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Augustus Caesar who was then dead but his successour Well then here is the Character of Antichrist That he exalteth himself above all Civil Authority Authâ—â—â—ed and permitted of God not only above ordinary Magistrates but Kings and Emperours Now we find in History no less than twenty Kings and Emperours trampled under foot by the Pope of Rome some of whom he had excommunicated and deposed from their Kingdoms and their people dispensed withal in denial of their subjection to them others brought to cruel shameful Deaths and their Kingdoms miserably rent and torn to the destruction of Millions of men by their means He that hath any knowledge of the Histories in Christendom cannot but know these things how he treadeth on their necks kicketh off their Crowns with his Feet and hath brought them to the vilest submissions And if Kings and Emperours have received more spirit and courage and the Popes of Rome learned more modesty now adays thanks is due to the light of the Gospel which hath shined so far and to such a degree as to the consuming of Antichrist though not to his utter destruction Secondly The next instance of his pride is his usurpation of divine honour expressed in two clauses 1. The one sheweth the usurpation it self That he as God sitteth in the Temple of God 2. The other the degree of it shewing himself as God Both must be explained and vindicated 1. For tâ—â— usurpation it self he sitteth as God in the Temple of God By the Temple of God is meant the Church 1 Cor. 3.16 17. Know ye not that ye are the Temple of God and the spirit of God dwelleth in you if any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are So 2 Cor. 6.16 What agreement hath the Temple of God with Idols for ye are the Temple of the living God The external visible Church which professeth the Faith of Christ and beareth his name So that the place wherein Antichrist shall arise is the visible Christian Church not Rome Ethnick but Christian. But is then the Church of Rome the Church of Christ Answ. It was one part of it before it was perverted it usurpeth still that name it retaineth some relique of a Church mangled as it is saith Calvin in his Epistles I think I have given some strong reasons that it yet retaineth some shew of a Church Now in this Temple of God he sitteth as an Officer and Bishop there as I before explained it And whereas other Princes are said to
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
he that doth thus imperiously aspire subesse Romano Pontifici definimus esse de necessitate salutis that takes upon him a power to make a new Creed and that we are bound to obey him that saith he can change the things which God hath commanded in his word and dispense with them and so by his Decrees make the Commandment of God of none effect and to forgive sins not only already committed but to be committed which God himself never would do that lords it over Consciences enslaving the World to his Usurpations In short that will be obeyed in those things which God hath forbidden and take upon himself an Office which no humane Creature is capable of Who is he that sheweth himself that he is God but he that suffereth himself to be decked with the spoils of Gods own Attributes to be Optimum Maximum the best and chiefest our Lord God the Pope a visible Deity and will be adored by all the Potentates of the Earth with such veneration as greater could not be given to Christ himself if he were corporally present and will have all the World to submit to his Decrees as being infallible that challengeth a power over Angels Purgatory and Hell These things are as clear as day-light and ought to be regarded by us partly that we may bless God who hath freed us from this Tyranny and have a liberty of judging of truth and falsehood out of his holy and blessed word Partly that we may stand fast in this Liberty Those that were never Pope-bitten know not the mischiefs that attend this spiritual Tyranny and God grant that we never more know it to our bitter cost Therefore as Samuel dealt with the Israelites when they would cast off the Theocracy or Gods Government under which they had been well and safely governed unless they forfeited the protection by their own sin that they might be like all the Nations round about them 1 Sam. 8.20 Samuel telleth them what would be the manner of the King that should reign over them 1 Sam. 8.11 12 13. And he said this shall be the manner of the King that shall reign over you he will take your Sons and appoint them for himself for his Chariots and to be his Horsemen and some shall run before his Chariots and he will appoint him Captains over thousands and Captains over fifties and will set them to ear his ground and to reap his Harvest and to make his instruments of War and instruments of his Chariots and he will take your Daughters to be Confectionaries and to be Cooks and to be Bakers And he will take your Fields and your Vineyards and your Olive-Yards even the best of them and give them to his Servants c. So if such a wanton humour should possess us that we must have the Religion of the Nations round about us consider whom you receive spiritually to reign over you The King of Pride who opposeth and exalteth himself above all that is called God or is worshipped c. one that will not only devour your substance but lord it over your Consciences and put out the eye of your reason that you may the better swallow his damnable errours pestilent Superstitions and Idolatries and bold usurpation on the Authority of Christ or else burn your Bodies with temporal fire and cast out your name as one to be condemned to that which is eternal It is easy to open the Flood-gate but when that is done it is not so easy to call back the Waters and when you come to discern the difference between the blessed Yoke of Christ and the Iron Yoke of Antichrist it will be too late for a remedy to repent of your errour The second Use is to shew us how things should be carried in the true and reformed Christianity 1. With such meekness modesty and mortification that our Religion may be known to be established by a Crucified Lord whose doctrine and example do visibly and eminently hold forth the contempt of the World The pride and ambition of the Pastors of the Church hath been the cause of all the evil in it therefore nothing so unsuitable to the Gospel as a domineering spirit we that are to preach Heavenly mindedness and self-denial should not affect the greatness of the World lest our lives contradict our doctrine 2. How eminent and exemplary we should be in our obedience to Magistrates For this is to be opposite to the Antichristian Estate God is very tender of the honour of Civil Powers and Authorities and will have every soul to be subject to them Rom. 13.1 Let every soul be subject unto the higher powers for there is no power but of God the powers that be are ordained of God and again 1 Pet. 2.13 Submit to every ordinance of man for the Lords sake whether it be to the King as Supreme or to Governours as them that are sent by him Great respect and submission is due to them for Gods sake and that we may commend Religion to the profane World and live down the reproaches of the Gospel They were branded as wicked men that were not afraid to speak evil of Dignities that despise Governments in their own hearts or weaken the esteem of it in the hearts of others by their speeches 2 Pet. 2.10 But chiefly them that walk after the flesh in the lust of uncleanness and despise Government presumptuous are they self-willed they are not afraid to speak evil of dignities 3. What a wickedness it is to usurp divine honours We do so when we take that praise and admiration to our selves which is only due to God Acts 3.12 And when Peter saw it he answered unto the people Ye men of Israel why marvel ye at this or why look ye so earnestly on us as though by our power or holiness we had made this man to walk The God of Abraham and of Isaac and of Jacob the God of our Fathers hath glorified his Son Iesus c. and his name through faith in his name hath made this man strong whom ye see and know Yea the faith which is by him hath given him this perfect soundness in the presence of you all SERMON V. 2 Thess. 2.5 6 7. Remember ye not that while I was with you I told you these things And now ye know what withholdeth that he might be revealed in his time For the mystery of iniquity doth already work only he who now letteth will let till he be taken out of the way IN these words is 1. A Digression calling them to remembrance of what he delivered by word of mouth 2. A Progress in the further description of Antichrist He had hitherto been described 1. By his Names and Titles 2. His nature and properties now 3. By the time of his appearing where take notice of three things 1. That Antichrist was not then revealed because there was an Impediment hinâ—ering his Revelation 2. That though he was not then revealed yet that mystery of iniquity
holiness and reconciliation with a God the Terminus à quo men are carnal ungodly 1. Carnal when man fell from God he fell to himself self interposed as the next Heir and that self was not the Soul but the Flesh many wrong their Souls but no man ever yet hated his own Flesh and therefore men would rule themselves and please themselves according to their fleshly appetite and fancy John 3.6 That which is born of the flesh is â—lesh and therefore love the Pleasures Honours and Profits of the World as the necessary provision to satisfy the desires of the Flesh And whosoever live thus they live in a carnal state as all do till grace renew them Rom. 8.5 but this carnal estate doth breâ—k forth and bewray it self in various ways of sinning Titus 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another All are not Fornicators Drunkards Persecutors nor live in the same way of sinnng but all are turned from God to the World and have a carnal mind which is emnity to God Rom. 8. 7. 2. The next word is ungodly men thus constituted live either in a denial of God Psalm 14.1 The fool hath said in his heart there is no God or a neglect of God Ephes. 2.12 Without God in the world without any acknowledgment or worship of him Psalm 9.17 The wicked shall be turned into Hell and all the Nations that forget God or if not deprived of all sense of a Deity they worship false Gods as those Acts 14.12 13. the men of Lycaonia that called Barnabas Iupiter and Paul Mercurius because he was the chief Speaker and would have sacrificed to them and the Apostle saith to the Galatians Gal. 4. 8. When ye knew not God ye did service to them which by nature are no Gods they worshipped plurality of false Gods And though the wise men of the Gentiles had some confused knowledge of the true God Rom. 1.19 20 21. yet they glorified him not as God but committed Idolatry by setting up a false medium of worship an Idol which begot a bruitish Conception of God in their mind so that a false Religion is so far from shewing a remedy of corrupt nature that it is a great part of the Disease it self 2. The Terminus ad quem into a state of Holiness and Reconciliation with God in whom alone man can be happy 1. For Holiness and Obedience to God the great design of the Christian Religion is to bring us back to God again 1. As we are carnal by the denial of fleshly and worldly lusts Tit. 2.12 The Grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts c. 1 Pet. 2.11 Dearly beloved I beseech you as Strangers and Pilgrims abstain from fleshly lusts that war against the soul and Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts 2. As we are Ungodly to bring us to the Knowledge Love Worship and Obedience of the true God Acts 14.15 We pray you that ye should turn from these vanities to the living God that hath made Heaven and Earth and the Sea and all things therein and to seek after the Lord from whom we have life breath and all things Acts 17.25 26 28.1 Thess. 1.9 How ye turned from Idols to serve the living and true God 2. Reconciliation with God that we might have commerce with him for the present and live for ever with him hereafter 2 Cor. 5.19 God was in Christ reconciling the World unto himself not imputing their Trespasses unto them and hath committed unto us the word of reconciliation 1 Pet. 1.18 Ye are not redeemed with corruptible things as silver and gold from your vain conversations c. Heb. 7.25 He is able to save unto the uttermost all that come unto God through him That whereas before they were alienated from the life of God they might live in his love and in the expectation of being admitted into his blessed presence that they may see him as he is and be like him 1 Iohn 3.2 2. The way it took to obtain these ends how God may be satisfied man renewed and changed God pacified by the Sacrifice Merit and Intercession of Christ Jesus who came in our flesh and nature not only to acquaint us with the Will of God and the unseen things of another World but to suffer an accursed death for our sins therefore the mystery of Godliness is chiefly seen in God manifested in our flesh 1 Tim. 3.16 and man must be renewed and changed for our misery sheweth what is needful to our remedy and recovery that we be not only pardoned but sanctified if ever we will be saved and glorified for till men have new and holy hearts they can never see God Hob. 12.14 Without holiness it is impossible to see God Mat. 5.8 Blessed are the pure in heart for they shall see God c. nor for the present love him and delight in him nor take him for their chief happiness As none but Christ can satisfie Justice and reconcile such a Rebel to God so none but Christs Spirit can sanctifie and renew our Souls that we may live in obedience to him 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God This is the Mystery of Godliness 2. Now for the mystery of ungodliness or iniquity that is a quite opposite state but carried on plausibly and with seeming respect to the mystery which it opposeth To know it take these considerations 1. Where the â—â—rnal life is had in request and honour there certainly is the mystery of Iniquity to be found whatever pretences be put upon it Now the carnal life is there had in request and honour 1. Where all is referred to Worldly gain and profit and the whole frame of the Religion tendeth that way for certainly they are Enemies to the Cross of Christ whose God is their belly and who mind earthly things Phil. 3.19 Now Pardons Indulgences Purgatory Shrines of Saints what do they all tend unto but to make a merchandize of Religion It was an old by-word Omnia Romae venalia all things may be bought at Rome even Heaven and God himself c. And these things are used not only to open the peoples mouths in Prayer but their hands in Oblations and Offerings The Complexion of their Religion is but a gainful Trade But the Papal exactions and traffickings have been so much and so loudly insisted upon and the evil runneth out into so many branches that I shall forbear 2. Where temporal greatness is looked upon as the main prop of their Religion The Kings Daughter is glorious within rich in Gifts and Graces Psal. 45.13 and Psalm 93.5 Holiness becometh thy house O Lord for ever
his works John 5.36 For the works which the Father hath given me to finish the same works that I do bear witness of me and John 10.38 Though ye believe not me that is his personal verbal Testimony believe the works that is his Miracles That ye may know and believe that the Father is in me and I in him And when Iohn sent his Disciples to know whether he were the Messiah or no not so much for his own Confirmation as their satisfaction Mat. 11.4 Go shew him what ye hear and see and what is that The blind receive their sight the lame walk the lepers are cleansed the deaf hear and the dead are raised up c. So Nicodemus was convinced by these John 3.2 We know that thou art a teacher come from God for none can do the works that thou dost except God were with him To improve these Scriptures let us consider 1. The necessity of this Attestation 2. The sufficiency of it 1. The necessity theâ—e was that Christs Person and Office should be thus attesâ—ed He had the Law of Moses to repeal which was well known to be Gods own Law a yew Law to promulgate which is the Law of Faith or the Gospel and before this could be received it was needful for him to manifest his Authority Besides he came to redeem and recover Sinners to God from the Devil World and Flesh And that he might be more readily and chearfully entertained it was necessary to be evidenced that he came not only by Gods Permission but Commission for him hath the Father sealed John 6.27 that is authorized by Miracles Look as in the first Institution of the Aaronical Priesthood Fire came from Heaven to consume the Sacrifices whereas afterwards the High Priests were consecrated and admitted by the ordinary rites without any such attestation so there was a greater necessity then when God brought forth his Son into the World and â—id first set up the Gospel State than there was afterwards when the course and order of it was setled and received in the World 2. The sufficiency of it the Mirâ—cles then wrought were numerous evident and undeniable being done publickly in the sight of all and therefore the clearest attestation to his Doctrine that flesh and blood could expect such a stream of holy necessary Miracles that were for the most part not acts of pomp but of succour and relief and such as could be done by no power less than divine not like those ludicrous Miracles they talk of in Popery which look like a cheat rather than a sign from Heaven These Miracles of Christ could no way be impeached For either it must be by some truth of God which the new Revelation did contradict and delivered by more certain means than those Miracles were but no such Revelation was there all fairly accorded with those former Revelations of his mind given to the ancient Church and Christ and his Apostles preached no other things than what suited with Moses and the Prophets Acts 26.22 Or else by some greater works which should contradict the Testimony of these Wonders as Moses did the Magicians of Egypt Exod. 7.18 but no such thing could be alledged or was pretended therefore these were sufficient 2. After the Faith of Christ was sufficiently confirmed Miracles ceased and it was fit they should cease for God doth nothing unnecessarily The Christian Doctrine is the same that it was and is to be the same till the end of the World we have a sure and authentick Record of it which is the Holy Scriptures The Truth of Christs Office and Doctrine is fully proved and cometh trasmitted to us by the consent of many successions of Ages in whose experience God hath blessed it to the convertâ—ng comforting and saving of many a Soul Look as the Jews every time the Law was brought forth were not to expect the Thundrings and Lightnings and the voice of the terrible Trumpet with which it was given at first on Mount Sinai one solemn Confirmation served for after Ages they knew it was a Law given by the Ministry of Angels and so entertained it with Veneration and Respect so Christianity needed to be once solemnly confirmed after Ages have the use of the first Miracles for the Apostle compareth these two things the giving of the Law and the Gospel Heb. 1.2 3 4. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward How shall we escape if we neglect so great Salvation which at first began to be spoken by the Lord and was confirmed to us by them that heard him we must be contented with Gods owning it now only in the way of his spirit and Providence 3. That upon the ceasing of Miracles or their growing to be unnecessary we have the more cause to suspect them who will revive this pretence of a power to work Miracles especially after we are cautioned against these delusions as here in the Text against the lying wonders of Antichrist and elsewhere Mat. 24.24 For there shall arise false Christs and false Prophets and shall shew great sâ—gns and wonders in so much that if it were possible they shall deceive the very Elect and again Rev. 13.13 He doth great wonders so that he maketh fire come down from Heaven upon Earth in the sight of men But herein they triumph when did they ever pretend to do so Ans. This is not to be taken literally for the whole Chapter is mystical none can be so ignorant that Antichrist shall arise as a Beast out of the Sea with with seven Heads and ten Horns therefore to fetch fire from Heaven is only an allusion to Elias that he should pretend to work Miracles as did Elias who brought fire from Heaven 1 Kings 18.24 and yet in the Letter it was fulfilled in Pope Hildebrand or Gregory the VII as one Paulus who wrote his Life testifieth who mentioneth divers wonders of fire wrought by him and sundry times resembles him to Elias the meaning is he shall make his followers as confident of their errors as if they saw fire come from heaven to confirm them But to return We being thus cautioned and forewarned Miracles thus performed are deceitful But you will say though Miracles are not necessary to confirm the Faith yet they are necessary to convince the falsehood of Heresies Ans. Heresies being a corruption of the Faith once received are to be confuted by Arguments not Miracles by evidence of Doctrine not wonders partly left the people be deceived by magical Impostures for it requireth some skill to diâ—tinguish true Miracles from those that are deceitful and done by the power of the Devil partly because Verum est Index sui obliqui Faith â—tated and confirmed sheweth what is Error so that to confute Error by Miracles is nothing but to confirm Truth by Miracles 4. Whosoever teach false Doctrine not consonant to the truth of Scriptures or that Faith of Christ
deserve to perish No man perisheth but for his own fault Hos. 13.9 O Israel thou hast â—â—stroyed thy self but in me is thy help Now they that will yield to the deceivableness of unrighteousness justly perish though there be deâ—eit in the Case yet there is unrighteousness in the Case also Fraudulent dealing should not so cozen us as apparent unrighteousness oâ— unfaithfulness â—o Christ should warn us 2. That they are in an actual state of perdition and unlâ—ss they come out of it are undone for ever The Apostles when they propounded Châ—istian Doctrine at first did use this term to distinguish impenitent unbelievers from those that received the Gospel as 1 Cor. 1.18 The preaching of the Cross is to them that perish foolishness but unto us that are saved the power of God So 2 Cor. 2.15 We are unto God a sweet savour of Christ in them that perish and in thâ—m that are saved So he distinguisheth them that receive the Faith and them that receive it not peâ—itent believers are those that are saved but impenitent unbelievers are those that perish that is are for the present during their infidelity and impenitency in an actual state of perdition So 2 Cor. 4.3 If our Gospel be hid it is hid to those that are lost that iâ— who are for the present in a lost condition We know not Gods secret decrees but those that refuse and oppose the only remedy to all appearance are lost men Now this he applyeâ—h to those that yield to Antichrist shewing them that though they are Christians yet they have no more benefit the Gospel than Infidels they receive not the truth these revolt from the owning of it upon carnal reasons And therefore it is foretold Rev. 14.9 10. If any man worship the Beast and his Image and receive his mark in his forehead and in his hand the same shall drink of the wrath of God which is poured out without mixture into the Cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and the presence of the Lamb. That is all those that give up themselves as Servants and Souldiers to the Antichristian Estate and obstinately adhere to and promote that profession they shall taste of the Mediators vengeance which will be very sore and severe Luk. 19.27 These mine Enemies which would not that I should reign over them bring them forth and slay them before me Popery is the high way to damnation 3. It beareth this sense that they are fâ—â—e appointed to perish who are left to these delusions They are such as God hath past by and not chosen to life This is to be considered also for damnable errors take not effect on Gods Elect. Mat. 24.24 If it were possible they shall deceive the very elect The Elect cannot altogether be seduced and drawn away from Christ for God taketh them into his protection and guardeth them against the delusions of false Prophets that if they be for a time they shall not always be deceived So it is said Rev. 13.4 The Locusts shall hurt none of those that had the seal of God in their foreheads The delusions of Antichrist have only their full effect on those who are not elected and sealed upon the Hypocritical professors that live in the visible Church So it is said again Rev. 13.8 All that dwell upon the earth shall worship him whose names are not written in the Lambs book of life And again Rev. 17.8 And they that dwell on the earth shall wonder whose names were not written in the book of life from the foundation of the world The Elect are still excepted which is much for the comfort of the Godly who belong to Gods Election that he shall not prevail over them totally finally God hath chosen you to life Thirdly The reason of this doom because they received not the love of the truth that they might he saved By the truth is meant the Gospel the chief truth revealed in Gods word and the only means of Salvation Eph. 1. â— In whom also ye trusted after that ye heard the word of truth the Gospel of your Salvation This is the truth most profitable to lost Sinners receiving is put for entertaining or believing the words as Acts 8.14 When they heard that Samaria had received the word of God and Acts 11.1 That the Gentiles had received the word and elsewhere This reception must be with love Acts 2.41 As many as received the word gladly and Acts 17.11 They received the word with readiness of mind And this affection must produce its effect so as to convert them unto God Now this is denied of them who are seduced by Antichrist that they never had any true love to the truth nor minded it in order to their Salvation Now the business is whether the clause concerned only the Jews or can be applied to Christians The Jews clearly received not the love of the truth but did refuse Christ and his Salvation And herein the Papists glory of an advantage of turning off this Prophecy from themselves But the Apostle speaketh not of rejecting the truth but of not receiving the love of the truth which is not proper to the Jews but to false Christians The Jews Company rejected Christ and Antichrist was not sent to them for a punishment but wrath came upon them to the uttermost to the excision and cutting off their Nation But here is rendred the reason not of other Judgments but why men are Captives to Antichrist Therefore it is not so to be confined Doct. 1. The subjects of Antichrists power and seduction are those that perish 2. The great reason why God sent this Judgment on the Christian World is because they receieved not the love of the truth 1. Doct. That the subjects of Antichrists power and seduction are those that perish It is a dreadful argument we are upon yet necessary to be known for our caution however to be handled warily 1. It is certainly more meet for us to have a regard of our own estate than curiously to enquire what becometh of others The Apostle waveth judging them that are without 1 Cor. 5.12 I know he meaneth it of the censures of the Church which are not exercised upon Infidels but Christians but so far we may apply iâ— to this case that we should not rashly judge of the eternal state of other persons but rather of things wherein our selves are concerned If the enquiry were only matter of curiosity surely Christs rebuke would silence it What is that to thee Joh. 21.20 for Christ is ill pleased with curiosity about the state of other men but it is fit we should know our own duty and danger and to that end it must be discussed 2. That there is a great diffiâ—ulty of the Salvation of Papists so living and dying if not an utter impossibility Partly because though it should be supposed that they retain the foundation yet they build such Hay and stubble
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
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
little Flock for it is your Fathers good Pleasure to givâ— you the Kingdom And this is accompanied with his active Providence and Care over us all the way thither So that all things are sanctified to us that we may be sanctified to God Rom. 8.28 And we know that all things work together for good to them that love God to them who are the Called according to his purpose 2. It sheweth us that the Elect have cause to bless God if they be chosen to Salvation though not to Wealth Pleasure and Honour These Thessalonians endured great Afflictions for the Gospel sake yet Paâ—l looked upon himself as bound to give thanks always to God for them because he had chosen them to Salvation God disperseth his Gifts variously some are shall I say chosen or condemned rather to Worldly Felicity It is the Will of God they should attain great Wealth and Honour here and will you envy them and repine against Providence though God hath reserved you for a better Estate hereafter Compare two places one is Ier. 17.13 All that forsake thee shall be written in the Earth The other is Luke 10.20 Rejoyce in this that your Names are written in Heaven Which is the better Privilege to be written in Earth or to be written in Heaven To have a great Name in the Subsidy-Book or to have our Names written in the Book of Life The one is their Punishment the other your Blessedness Second Use is Exhortation It presseth you to two things 1. Put in for a share and interest in this Mercy that is to say in the Apostle's words 2 Pet. 1.10 Give deligence to make your Calling and election sure God hath told us who are Elected and who are not Therefore our way is to accept of the general Grace offered and to devote and resign our selves to God and to depend upon the Merits of our Redeemer and put our selves under the Discipline of his Spirit in the use of the appointed Means humbly waiting for his renewing and reconciling Grace and every Day more and more by diligence in the holy and heavenly Life getting your Interest more assured For by this means do we come to know the purposed Love of God and that he hath not appointed us to Wrath but to obtain eternal Salvation by our Lord Iesus Christ. We need not say who shall go up to Heaven to know the Mind of God Our Election is known to us by our Vocation and our Vocation by the Fruits our walking before him in Holiness and Righteousness all our Days Surely the knowledg of our Election is a thing greatly to be desired because our Eternal Happiness and all Spiritual good Things depend upon it Election is the free Love of God by which he intendeth these Blessings to us This is manifested by Calling by which they begin to be applied to us then the effectual Operation which these Blessings have in us discovereth Calling when we call on the Name of Christ and depart from Iniquity 2 Tim. 2.19 2. We should praise and admire and esteem this glorious Grace and shew our Thankfulness both in Word and Deed. 1. In Word because that is a means to kindle in our Hearts the Love of God and to stir up a Spiritual rejoycing in him Psal. 103.1 2 3. Bless the Lord O my Soul and all that is within me bless his holy Name Bless the Lord O my Soul and forget not all his Benefits Who forgiveth all thine Iniquities who healeth all thy Diseases c. 2. But chiefly in Deed you are more obliged to live to God than other Men whâ—n passing by thousands who in outward â—espects were better than you and you as deep in Sin as they Not only without but against all merit of yours by his singular Grace set you apart for himself Shall I sin against God and grieve his Spirit No Let me glorifie him as long as I have a Day to live SERMON XII 2 Thess. 2.14 Whereunto he called you by our Gospel to the obtaining of the Glory of our Lord Iesus Christ. AFter the Doctrine of Antichrist and God's dreadful Spiritual Jâ—dgments on his Abetters and Followers the Apostle interposeth some matter of Consolation to the Thessalonians As before he comforted them from their Election so now from their Vocation Therefore as we saw the Doctrine of Election set forth in the former Verse with all its appendant Branches and Circumstances So now the Doctrine of Vocation with what belongeth to it Here Calling is set forth 1. By the Author of it he called you that is God who from the beginning hath chosen you to Salvation 2. The outward Means by our Gospel 3. The End which is double 1. Subordinate in the word Whereunto to Faith and Holiness 2. Ultimate to the obtaining of the Glory of our Lord Iesus Christ. Whereunto he called you c. Doct. All that are Elected by God are in time effectually called by Faith and Holiness to obtain Eternal Life 1. I shall open effectual Calling by what is said of it in the Text. 2. That all chosen by God are called in this Way 1. Let me explain Effectual Calling 1. The Author of it he called you Namely God spoken of in the former Verse I prove it by these two Reasons 1. None else hath Authority to call 2. None else hath Power to call 1. Authority to call either to Duties or Priviledges for Calling is an earnest invitation to Duties upon the offer of several Priviledges 1. Duties 1. God is our proper Lord and rightful Soveraign He may justly challenge our Obedience being our Creator he is our Owner and being our Owner he is our Soveraign and Law-giver and may enact what Laws he pleaseth Certainly Creation giveth him an interest in us For every Man taketh himself to have anâ— Authority over what he hath made to dispose of it as he pleaseth Now he that properly made all things is God Man is said to make a thing as he bestoweth Arâ— upon it but God bestoweth Being upon it A Potter may form his Clay into what Vessel he pleaseth to make one Vessel unto Honour and another unto dishonour Rom. 9.21 that is either a Dish for Food or a Vessel to serve the vilest uses of Nature for Meat or Excrements But we speak of Rational Creatures that are capable of proper Government Surely God made us and hath a right to govern us Our Parents are but Instruments of his Providence they know not how the Child is framed in the Womb c. Now he calleth upon us to do our Duty with Original Supreme Authority we may refuse others if they speak not to us in his Name they have no right over our Consciences to impose new Duties upon us James 4.12 There is one Lawgiver who is able to save and to destroy Now his Calling being a powerful Excitation to do our Duty it originally belongeth to God 2. As to Priviledges The Blessings God offereth are so great and glorious
presents God terrible and taketh away all confidence from us so that we are obnoxious to his Wrath and righteous Vengeance Who is able to stand before this Holy God 1 Sam. 6.20 And who can dwell with everlasting Burnings Isa. 33.14 We cannot approach God in any friendly manner 2. I shall shew what Provision God hath â—ade for us The Lord Jesus took this Office at God's appointment of reconciling God to us and appeasing his Wrath and us to God by bringing us back again our alienated and estranged Affections to God How so what hath he done 1. The Distance is in truth taken away by his very Person he is God-Man God and Man meet together in the Person of Christ God doth condescend and come down to Man and Man is incouraged to ascend to God God in Christ is nearer to Man than he was before that we may have more familiar thoughts of him The pure Deity is at so vast a distance from us that we are amazed and confounded when we think of it and cannot conceive an hope that he should concern himself in our â—ffairs But the Son of God is come in our Nature John 1.14 The Word was made Flesh and dwelt among us 1 Tim. 3.16 Grace is the Mystery of Godliness God manifested in the Flesh So that he is more acceptable to us and nearer at hand and more readily inclined to help us for he will not be strange to his own Flesh. 2. The Difference and Controversy is taken up by the Work of his Redemption for God hath set him forth to be a Propitiation or a means of appeasing his Wrath Rom. 3. 25. and to be the Foundation of that New Covenant wherein Pardon and Life is offered to us It is not enough to our Recovery that God be reconciled but Man must be renewed otherwise we remain for ever undeâ— the displeasure of God Now he hath purchased the Grace of the Spirit to be dispensed by the Covenant to bring us home to God Titus 3.5 6. Nor by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour And Rom. 8.2 For the Law of the Spirit of Life in Christ Iesus hath made me free from the Law of Sin and Death Vse Let us be sensible of this unspeakable Mercy that God hath provided a Mediator for us that we may come to God by him Heb. 7.25 Wherefore he is able to save unto the â—ttermost all that come unto God through him seeing he ever liveth to make Intercession for us That the legal Exclusion is removed and a way opened to the Father John 14.6 I am the Wâ—y the Truth and the Life no Man cometh to the Father but by me Otherwise we could not immediately converse with God nor trust in him 1. We see God in our Nature as near at hand and ready to help he came down amongst us and became one of us was bone of our bone and flesh of our flesh And though he hath removed his dwelling into Heaven again it is for our sakes he hath carried our Nature thither to take possession of that blessed Place in our Name if we have a mind to follow him Iohn 14.2 I go to prepare a Place for you 2. Here we see the means of appeasing God's Wrath 2 Cor. 5.19 God â—as in Christ reconciling the World unto himself There is a full Ransom paid all that enter into God's Peace shall have the benefit of it 3. By him we are encouraged to come to pray for every Blessing we stand in need of Ephes. 2.18 Through him we both have an access by one Spirit unto the Father Liberty to approach unto God is a priviledg which we cannot enough value the Wall of Partition between God and us is broken down by Christ he hath compleatly satisfied God's Justice Heb. 10.19 He is now at the right Hand of God interceding for us 1 Tim. 2.5 There is one God and one Mediator between God and Man the Man Christ Iesus and remaineth with God as the great Agent of the Saints Heb. 8.1 2. We have such an High Priest who is set on the right Hand of the Throne of the Majesty in the Heavens a Minister of the Sanctuary c. Perfuming their Prayers with the smoke of his Incense Rev. 8.3 4. And another Angel came and. stood at the Altar having a Golden Censer and there was given unto him much Incense that he should offer it with the prayers of all Saints upon the Golden Altar which was before the Throne And the smoke of the Incense which came with the prayers of the Saints ascended up before God out of the Angel's hand V. Mark the distinct Titles given to God and the Mediator Christ is called our Lord and God our Father Let us see what these Titles import of Lord and Father 1. Christ is represented to us as the Lord so he was set forth by the Apostles at the first preaching of the Gospel Acts 10.36 We preach Peace by Christ Iesus he is Lord of all 2 Cor. 4.5 We preach Christ Iesus the Lord. Col. 2.6 If ye have received Christ Iesus the Lord so walk in him Christ is Lord two ways 1. By that right which belongeth to him as Creator and is common and equal to him with the Father and the Spirit Surely the Creator of the World is the Soveraign of it this Right continueth still and shall continue while Man receiveth his being from God by Creation and the continuance of his being by daily preservation and providence 2. There is novum jus Dominii Imperii a new Right of Empire and Government which belongeth to him as Redeemer and this accrueth to him 1. Partly by the Donation of God Acts 2.36 Let all the House of Israel know that this Iesus whom ye have crucified is made Lord and Christ. This Office of Lord is derivative and cannot be supream but subordinate it is derived from God All Power is given to me both in Heaven and Earth Matth. 28.18 and it is reffered to him Phil. 2.11 That every Tongue should confess that Christ is Lord to the glory of God the Father The supreâ—m right of governing is still in God and sâ—bjection to him is not vacated but established and reserved 2. It is acquired by his own purchase Rom. 14 9. For this end Christ both died and rose again and revived that he might be Lord both of Dead and Living 1 Cor. 6.19 20. Ye are not you own for ye are bought with a price therefore glorify God in your Body and in your Spirit which are God's He had a full right in us before but this Lordship and Dominion which the Redeemer is possessed of is comfortable and beneficial to us and the end of it is to effect Man's Cure and Recovery We could not by our sin make void God's Right and
that the condition of the Wicked should be changed yet there is no Reason at all why the state of the Godly should be changed who have past the Pikes and are triumphing with God that they should ever lose that Estate again 2. They depend on everlasting Foundations such as are these 1. The everlasting Love of God Psal. 103.17 The Mercy of the Lord is from everlasting to everlasting on them that fear him Not only from the beginning of the World to the end of the World but from Eternity to Eternity It was an ordinary Form of praising God in the Old Testament for his Mercy endureth for ever 2. The everlasting Merit of Christ which never loseth its force and effect Heb. 9.12 He hath obtained eternal Redemption for us Not that Christ is always propitiating No the Work was performed in a short time but the Virtue of it is of everlasting continuance 3. There is an eternal and unchangeable Covenant Heb. 13.20 Through the Blood of the everlasting Covenant Though the Covenant made with Israel was abolished yet this is everlasting and continueth for ever and shall never be altered because it was able to reach the end for which it was appointed which is the eternal Salvation of Man That was a Temporary Covenant this Eternal Now because this is the main Circumstance and the next ground of our eternal Consolation the Covenant of Life and Peace that God hath made with us in Christ I shall prove the eternal truth and immutable constancy of this Covenant That a Promise be immutable certain and firm three things are required 1. That it be seriously and heartily made with a purpose to perform it 2. That he that hath promised continue in his purpose without change of Mind 3. That it be in the power of him that promiseth to perform what he hath promised Now of all these things there can be no doubt 1. God meaneth as he speaketh when he promiseth to give eternal Life to those that believe and obey the Gospel There is no question but he is so minded when he sent the Lord Jesus Christ from Heaven to assure us of it by his Doctrine to die the Death to purchase it for us and afterward to rise again and enter into that Happiness that he spake of and assoon as he was ascended up on High gave gifts to Men to give notice of this blessed Estate to be had upon the Terms of his New Covenant his Spirit attesting the truth of it by divers Signs and Wonders partly to alarm the drowzy World to regard it and assure the incredulous World that it is no Fable and because they live not for ever did inspire those holy Men before they went out of the Body to write a Book of thiâ— Salvation for the use of the World in all Ages To think that God is not serious in all this yea to make him a Lyar indeed yea to establish a Falshood with the greatest solemnity and demonstration that can be offered to Mankind yea to make a Lye necessary not only to the Governing but Sanctifying of the World Surely then there is a truth in that great Promise which he hath promised us even Eternal Life 2. That God doth continue in his Purpose without change of Mind there is no doubt of it if we consider his Eternal and Unchangeable Nature Mal. 3.6 I am the Lord I change not James 1.17 With him is no variableness neither shadow of turning And what should alter his Purpose Doth he meet with any thing that he foresaw not or knew not before No This is a weakness incident to Man God doth never repent and call back his Grant which he hath by this condescending Act of Grace ensured to the Heirs of Promise 1 Sam. 15.29 The strength of Israel will not Lye nor Repent for he is not as Man that he should Repent Psal. 110.4 I have Sworn and will not Repent thou art a Priest for ever after the order of Melchisedek Christ is by Oath instated in full power of entertaining and blessing his Faithful Servants which shall never be retracted and reversed To take off all doubt he hath given double Assurance his Word and his Oath Heb. 6.17 18. God being willing more abundantly to shew unto the Heirs of Promise the Immutability of his Counsel confirmed it with an Oath That by two Immutable things wherein it is impossible for God to lie we might have strong Consolation who have fled for refuge to lay hold on the hope that it is set before us That we might know that the New Covenant is Unchangeable and Irrevokable and so our Comfort be the more strong certain and stable God was pleased to give sincere Believers this double Assurance by his Word and Oath having regard to our Infirmity and those many Doubts wherewith we are haunted about the World to come God hath ever bin tender of his Word above all that is famed or believed of him this is most conspicuous Psal. 138.2 Thou hast magnified thy Word above all thy Name And Matth. 24.35 Heaven and Earth shall pass away but my words shall not pass away And an Oath is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Apostle tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is interposed usually indeed in a doubtful Matter But though here it needed not God would shew his extraordinary care for our Salvation We see his good Will in the Promise his solicitude in the Oath In short God wouâ—d never be so fast bound but that he doth and will still continue his purpose 3. That he is able to perform it Faith looks to that also for this was the ground and prop of Abraham's Faith Rom. 4.21 Being fully persuaded that what God had promised he was able to perform So must all Abraham's Children that would give glory to God in believing The Way of Salvation is so rare and mysterious and so many difficulties object themselves to our view that we are soon puddered unless we reflect upon the Power of God God is able to find out a way whereby Sinners may be reconciled our corrupt Hearts sanctified and our Sins subdued by his Spirit whereby his Interest in us may be preserved against the Assaults and Temptations of the Devil World and Flesh he is able to receive our Souls to himself after they flit out of the Body And finally He is able to raise our vile Bodies after they are eaten out by Worms and turned into Dust Phil. 3.21 Who shall change our vile Bodies that they may be like unto his own glorious Body according to the working whereby he is able even to subdue all things unto himself Matters of Faith being wholly or mainly future or to come and difficult to be performed And in the mean time we being exerciseâ— with so many Trials an express belief of God's Power is necessary to convert such an obstinate Creature as Man is to sanctify such a sinful Creature to preserve us in the midst of
we hold the beginning of our confidence stedfast unto the end Their Hope is slight and fluid the Temporary loseth his Joy and Comfort which he conceived in the offers of the Gospel and so either casts off the profession of Godliness or neglecteth the Power and Practice of it But the true Christian is Serious Patient Heavenly and Holy because he is alway looking to his End and sweetneth his Work by his great Hope keepeth up his Taste or lively expectation of the Mercy of Christ to everlasting Life Nay this differenceth the Children of God those that are in their Conflict from those that are in their Triumph the Sanctified and Glorified those that are in their Way and those that are at Home They that are at Home are enjoying what we expect and in posseâ—â—ion of that Supreme Good that we yet hope for they have neither Miseries to fear nor Blessings to desire beyond what they do enjoy they see what they love and possess what they see But the time of our Advancement is not yet come and therefore we can only look and long for it this is our Work and present Happiness 2. Now the Covenant of God is contrived to raise Hope in us The Iachin and Boaz the two Pillars that support it are Mercy and Truth Micah 7.20 Thou wilt perform the Truth to Jacob and tâ—e Mercy to Abraham Psal. 25.10 All the Paths of the Lord â—re Mercy and Truth unto such as keep his Covenant and his Testimonies And Psal. 138.2 I will praise the Name for thy loving Kindness and Truth For thou hast magnified thy Word above all thy Name And in many other Scriptures 1. The Mercy and Grace of the Covenant 1. In the frame of it where excellent Benefits are dispensed upon free Terms that our Faith and Hope may be in God the Lord would not leave the sinful Creature under Despair but hath provided a way how we may be Râ—conciled and Glorified Psal. 130.4 There is forgiveness with thee that thou mayst be feared Mercy opens the Door for us the very offer speaks much Mercy the terms are Mercy So much Duty is required as is necessary and doth arise from the nature of the thing Violence would be offered to the Reason of a serious Creature if such things were not required 2. In the dispensations of thâ— Blessings of the Covenant Now Gal. 6.16 To as many as walk according to this Rule Peace be on them and Mercy and on the Israel of God There are many Infirmities and Fraâ—lties but God passeth them by when there is Sincerity Our Faith is weak and mingled with Doubtings our Love to God clogged with much inordinate Self-love our Obedience often interrupted Too much deadness and coldness in holy Things yet these do not cast us out of the favour of God nor make void our Interest in the Covenant where the Heart for the main is set to serve him and please him Mal. 3.17 I will spare them as a Man spareth his own Son that â—erveth him 3. At the very close of all it is Grace Hope unto the end for the Grace that is brought unto you at the Revelation of Christ 1 Pet. 1.13 Then there will be the fullest and largest Manifestation of God's Love and free Grace There is Grace brought to us now by the Revelation of Jesus Christ in the Gospel but when his Person shall be revealed Grace shall be seen in all its Graciousness We see his Grace in the pardon of Sins and that measure of Sanctification which now we attain unto that he is pleased to pass by our Offences and take us into his Family and give us right to his Heavenly Kingdom and some taste of his Love and remote Service But when Pardon shall be pronounced by the Judge's Mouth when he shall take us not only into his Family but into his Palace and Father's House and give us not Right only but Possession and we shall be admitted to the immediate Vision and Fruition of God and be everlastingly imployed in Heavenly Praising and delighting in him then Grace will be Grace indeed 2. His Truth and Mercy openeth the Door for us Truth keepeth it open Mercy is the Pipe Truth is the conveyance Now God bindeth himself by Promise and hath ever been tender of his Word We may see for the present that a Covenant-Interest is no fruitless thing he hath confirmed this Hope to the World by Miracles to us within the Church by the Seal and earnest of his Spirit or the impression of his Image preparing the Hearts of the Faithful for this blessed Estate Ephes. 4.30 Grieve not the holy Spirit of God whereby ye are sealed unto the Day of Redemption 2 Cor. 5.5 Who hath given us the earnest of his Spirit He hath appointed Ordinances to revive our Hopes 1 Cor. 11.26 For as often as ye eat this Bread and drink this Cup ye do shew the Lord's Death till he come By daily experience we see many of God's Children have gone out of the World chearfully professing this Hope we have the same Father of whom the whole Family in Heaven and Earth is named Ephes. 3.15 are reconciled to him by the same Christ. Col. 1.20 Having made peace through the Blood of the Cross by him to reconcile all things to himself by him I say whether they be things in Earth or things in Heaven If he be so good to that part of the Family that is now in Heaven he will be good to them also that are working out their Salvation with fear and trembling 3. What an advantage is it to the Spiritual Life to have good Hope wrought in us through Grace 1. It maketh us diligent and Serious Christianity implieth a serious application of our Heart and Mind to do what Christ requireth that we may obtain what he hath offered to do it as our first work and chief business Phil. 2.12 Work out your own Salvation with fear and trembling Heb. 4.1 Let us labour to enter into that rest That is imply our utmost care and diligence Now all the Executive Powers are fortified and strengthened in their Operation by Hope 2. To be Patient and Mortified that we subdue our Lusts and bear the loss of our Interests with an humble and quiet Mind Rom. 12.12 Patient in Tribulation rejoycing in Hope And for Lusts 1 John 3.3 He that hath this Hope purifieth himself even as he is Pure 3. To be Heavenly and Holy the one respects our End the other our Race For it is not a few dead lifeless Thoughts now and then but the continual and delightful fore-sight of Eternal Bliss What is the way to Heaven but Hope And who more pure and holy than they that look for such things 2 Pet. 3.14 Wherefore Belâ—ved seeing ye look for such things be diligent that ye be found of him in peace without spot and blameless Vse 2. Well then get this Hope But what must we do You will say It is God's Gift Yet