have an unction from the holy one and ye know all things A Child of God hath something in his bosom that will not permit him to hearken to Popery the very life in us is opposite to this dead shew and mummery of trashy Devotions Now I come to the Author with the means of Consuming The Lord shall consume him with the Spirit of his mouth The Lord that is the Lord Christ. But what is meant by the Spirit of his mouth or the breath of his mouth as some render it Two things may be meant hereby either his Providential Word or his Gospel accompanied by his Spirit 1. His Providential Word that is when Christ faith Let it be done it shall be done Isa. 11.4 He shall smite the Earth with the Rod of his mouth and with the breath of his lips he shall slay the wicked those that are called wicked they are also called the Earth because they are earthly minded and have their portion here and possess much on earth and have great power by the advantage of which they oppress his People Now to execute Judgment upon them Christ needeth no more than the Rod of his mouth that powerful Word whereby he created all things Ps. 33.6 By the words of the Lord were the Heavens made and all the host of them by the breath of his mouth Upholdeth all things Heb. 1.3 Upholding all things by the word of his Power And brings all things to nothing again John 18.6 As soon as he had said to them I am he they went backward and fell to the ground one word of his powerful Providence is enough Or secondly 2. It is meant of the Efficacy of his Gospel as it is accompanied by his Spirit called the Sword of the Spirit Eph. 6.17 and it is said to be quick and powerful Heb. â— 12 and Rev. 2.16 Repent or I will come against thee quickly and smite thee with the Sword of my mouth by this word he shall confound the falshood and cunning practices which are carried on under this myâ—â—â—â—y of Iniquity and give it such a deadly and incurable wound that it shall languish before it be utterly destroyed Doct. That Antichrists Destruction is by the preaching of the Gospel and the victorious evidence of Truth It must needs be so For his Kingdom and Tyranny is upheld by Darkness which is dispelled by the Light of the Truth And therefore the Papists as all other Hereticks are lucifugae Scripturarum Dei cannot endure the Scriptures deny them to the people and seek to make them contemptible by all the means they can Again his Kingdom is carryed on by Falshood and his Cheats and Impostures and Wickedness and Usurpation and false Interpretations and Delusions are discovered by the truth and simplicity of the Gospel and so is consumed yet more and more Lastly Popery is a dead form of Religion and there is not only Truth in the word of God but Life we are not only enlightened but quickened by it and converted to God and made partakers of his Spirit And these will go against their own experience and inclination if they should sit down with such empty beggarly Rudiments But here ariseth a Question shall Antichrist be consumed no other way â— but by the Spirit of his mouth We read in the Prophecy of Wars by which the Antichristian State is brought to nought I answer The pure and powerful preaching of the Gospel is the principal means whereby the Spirit of the Lord consumeth Antichrist in the hearts of men but this is not exclusive of other means which God in the ways of his Providence may use to weaken his Worldly Interest But we must distinguish between the means God may use and we must use Simply to put down a Religion by force of arms is not our way it is not lawful certainly to invade other Nations upon the pure and sole title of Relâ—gion But if they invade us on that account no doubt a Prince and People so invaded may defend themselves But when a War is commenced on other occasions it is the most chearful cause to ingage in when we War against the Abettors of Antichrist we War against an Enemy whom God will consume Constamine warred against Licinius his Collegueâ— not because an Infidel but because he persecuted the Christians contrary to their Capitulations Lewis the XII caused it to be disputed in a Synod at Tours Num liceret Papae absque causa Principi bellum inferre when it was answered Non licet a second Question Num tali Principi sua defensione fas sit euâ— invadere Their Answers were Licet which he undertook and caused money to be stamped with this Inscription Perdam Babylonem 1. Vse We learn hence not to be discouraged in our greatest extremities when all temporal hopes seem to fail and we have nothing left us but the word of our Testimony let us not distrust our spiritual weapons for they are mighty through God to bring down all the strongs holds of sin and Antichrist 2 Cor. 10.4 5. Oh incourage your selves in the Lord you have the merit of his Humiliation and the power of his Exaltation Merit what cannot the blood of Christ do to fetch off men from their inveterate prejudices and superstitions 1 Pet. 1.18 We are redeemed by the blood of Christ from our vain Conversations so for the power of his Exaltation there is his Spirit the success of his Spirit on the pouring out of the first Sermon Acts 2.41 fetched in 3000. Souls that had embrued their hands in the blood of their Saviour and were in no very devout posture at that time his Word that is the Rod of his strength Psal. 110.2 which hath a mighty power to convince transform and convert Souls Rom 1.16 For I am not ashamed of the Gospel of Christ which is the power of God unto Salvation Then there is the power of Providence all Judgment is put into Christs hands for the advancement of his own Kingdom Iohn 5.22 if all be in Christs hands why should you distrust your cause or the success of it 2. If you would defend your selves and wound the Enemy be much acquainted with the word of God which is the Sword of the Spirit Eph. 6.17 thereby you may ward off every blow of a Temptation Surely then we should be much acquainted with this woâ—d that it may dwell in us richly that we mâ—y have it ready this is enough to make wise the simple for all necessary duties and defence 3. Pray heartily that the word of God may have a free course 2 Thess. 3.1 and tâ—at God would send forth labourers into his Harvest Matth. 9.38 2. The final destruction of Antichrist and destroy him by the brightness of his coming This coming is most likely to be the coming of Christ so often mentioned 2 Thess. 1.7 8. When the Lord Iesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on those that know
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
here for the Apostle conjureth them by all that is dear and sacred in their most holy Faith and upon this I will mainly spend the first part of this Discourse I shall prove it by these two choice pieces of Scripture which describe the Communion of the Church with Christ or the dispensations of Christ to the Church the one concerneth Gods internal the other his external Government the Canticles and Revelations The Book of Canticles is ended with this desire vote and wish Cant. 8.14 Make haste my beloved and be like a young Hart or Roe upon the Mountains of Spices the Brides last and great suit to the Bridegroom is make haste as to his coming in Glory to judge the World not that Christ is slack but the Churches affections are strong they that go a Whoring after the World neither desire his coming nor love his appearing but the Spouse would have all things hastened that he might return he cannot come soon enough to set the World to rights and compleat their Happiness it is that only that will perfect their Consolation and therefore would have the blessed and longed for meeting hastened In the other Book of the Revelations see how it is closed Rev. 22.20 Christ saith Surely I come quickly and the Church like a quick Echo saith Even so Come Lord Iesus come quickly it taketh the word out of Christs Mouth and presently improveth the Promise into a Prayer and so Christs Voice and the Churches Voice are Unisons the Acclamation of the Saints answereth to his Proclamation Christ saith I come as desiring to meet with us the Church answereth even so come as desiring his Fellowship and Company when once Faith apprehendeth the glorious coming of our Lord Jesus to Judgment Love presently desireth it as the most comfortable thing which we can ask of him that is the farewel suit of the Church to Christ if he will grant this all complaints and sorrow and sighing will be no more Now I shall give you Reasons why this is desired by all true Christians 1. In respect of him who is to come His Person that we may see him who is our great Lord and Saviour all that believed any thing of Christ desired to see him those that lived before his coming in the flesh Joâ—n 8.56 Your Father Abraham rejoiced to see my day and he saw it and was glad and the same affection possesseth us that live after his coming in the flesh we know him by hear-say we have heard much of him he wooeth us by a Proxy as Eliezer Abrahams Servant did Rebekah Now Christians would fain see him of whom they have heard and whom they loved and in whom they have believed 1 Pet. 1.8 Whom having not seen ye love and in whom though now you see him not yet believing ye rejoice with joy â—nspeakable and full of glory they do not see Christ but they have a taste of his goodness 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious They have felt his comforts and live by his Life all that is wanting is but ocular Vision that they may see him Face to Face therefore they long for his coming 2. The Excellency of Christ their head shall then be fully revealed therefore it is comfortable to his Saints to think of his second comeing it is called the Revelation of Christ 1 Pet. 1.13 Christ is now under a Vail retired within the Curtain of the Heavens the wicked often ask where is now your God and our own unbelieving hearts are apt to question the glory of his Person and the truth of his Promises when his most faithful Servants are under disgrace Christ is a glorious King but little of his Glory is seen in the World therefore they desire that he may appear in Glory and Royalty we pray that his Kingdom may come 2. The persons desiring there is somewhat in them to move them to it 1. The Spirit of Christ Rev. 22.17 The Spirit in the Bride saith come the Holy Ghost breadeth this desire in the Church nature saith it is good to be here but this is a disposition above nature the Flesh saith Depart but the Spirit saith Come the great work of the Spirit is to bring us and Christ together he cometh from the Father and the Son to bring us to the Father by the Son his business is to marry us to Christ the promise being past the Spouse longeth to see her beloved It is the Spirit kindleth a desire in us of his second coming when the Marriage that is now contracted shall be consummated when the Queen shall be brought unto the King in rayment of Needle-work and shall enter into the Palace with him there to abide for ever Well then though guilty Sinners would have Christ stay away still and if it might go by Voices the Carnal World would never give their Voice this way Even so come Lord Iesus come quickly no they are of the Devils mind Why art thou come to torment us before the time Mat. 8.29 Thieves and Malefactors if they might have the liberty to choose they would never look nor long for the day of Assizes but the Spirit in the Bride is another thing it giveth us other inclinations the sooner Christ cometh the better they can never be soon enough taken up to him nor he come to them 2. There are Graces planted in us Faith Hope and Love to move us earnestâ—y to desire his coming 1. Faith believeth Christ will be as good as his word I will come again if it were not so I would have told you John 14.2 And if Christ saith in a way of Promise I come the Church saith Amen in a way of Faith even so Comâ— If Christ had gone away in discontent and with a threat in his mouth Ye shall never see my face more we should altogether despair of seeing him again but he parted in Love and left a Promise with us which upholdeth the Hearts of Believers during his absence Would Christ deceive us and flatter us into a Fools Paradise What need that He can strike us dead in an instant if we do not please him and we have hitherto found him true in all things and will he fail us at last 2. Hope which is Faiths Handmaid it looketh for that which we do believe it is the immediate effect of the new Creature 1 Pet. 1.3 Begotten to a lively hope as soon as Grace is infused it discovereth it self by its tendency to its end and rest it came from Heaven and carrieth the Soul thither 3. Love is an affection of Union it desireth to be with the party loved Phil. 1.23 I desire to depart and to be with Christ therefore its Voice is Come Come he hath Communion with us in our Houses of Clay therefore we desire presence with him in his Palace of Glory his Voice now is very sweet when he saith Come unto me ye that are weary and heavy laden but much more will
3. An Aggregation They are all intended but principally the last A Congregation Mat. 25.32 Before him shall be gathered all Nations And not only all Nations but all Persons 2 Cor. 5.10 We must all collectivè appear before the Iudgment-seat of Christ that every one distributivè may receive according to the things done in his body c. All that have lived from the beginning of the World unto that day shall without exception of any one single person from the least unto the greatest appear before the Tribunal of Christ no Age no Sex or Nation or Dignity or Greatness can excuse us In the World some are too high to be questioned others too low to be taken notice of but there all are brought forth to undergo their Tryal there is no shifting or avoiding this day of appearance Adam will there meet with all his Posterity at once Take all the distinctions of Mankind Infants and grown Persons I mean Infants who die before they are in an ordinary way capable of the Doctrine of Life the Scriptures are written for grown persons the Case of Infants is more obscure those of them who are born within the Church God is their God Gen. 17.7 I will establish my Covenant between me and thee and thy Seed after thee in their generations for an everlasting Covenant to be a God unto thee and to thy Seed after thee Good and bad is the next distinction both forts come to receive their Sentence only the one come to the Judgment of Condemnation the other to the Judgment of Absolution John 5.28 29. Those that have done good to the resurrection of life and those that have done evil to the resurrection of Condemnation Acts 24.15 There shall be a resurrection of the dead both of the just and unjust The next distinction is men of all Callings Apostles Ministers private Christians Apostles Paul expected to be judged 1 Cor. 4.4 I know nothing of my self yet am I not thereby justified but he that judgeth me is the Lord he speaketh with respect to the execution of the Apostolical Office Ordinary Ministers Heb. 13.17 They watch for your souls as those that must give an account If Souls miscarry through their negligence they are answerable to God for it Ordinary Christians Rom. 14.12 Every one must give an account of himself to God Men of all conditions poor or rich weak or powerful high and low Rev. 20.12 I saw the dead small and great stand before God I mean those that are so distinguished now these distinctions do not out-live time there all stand on the same level the rufling men of the World shall then be afraid and call upon the Mountains to cover them from the wrath of him that sitteth upon the Throne Rev. 6.16 The poor are not forgotten they are Gods Creatures and must undergo his Judgment Thus shall all people that live scattered up and down in the World how much soever they differ from one another in Rites Tongues Customs of living be brought together in one place 2. There is a Segregation Mat. 25.32 33. He shall separate the one from the other as a Shepherd divideth the Sheep from the Goats and he shall set the Sheep on his right hand and the Goats on his left There may be now a confusion and mixture of the godly and the wicked as Sheep and Goats feed in the same pasture and they may be all raised together according to the places where they lived and died but then a perfect separation good and bad are first gathered together but the good are drawn into a Company by themselves but no pure Company till the great Shepherd will judge between Cattle and Cattle Ezek. 34.17 He will gather his Saints together Psal. 50.5 Psal. 1.5 The ungodly shall not stand in the Iudgment nor Sinners in the Congregation of the righteous So Mat. 13.44 At the end of the World the Angels shall come and sever the wicked from among the just 3. An Aggregation Believers are gathered together to him for several ends 1. To make up the number of Christs Train and Attendants to wait on him Iude 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his holy ten thousands Zech. 14.5 And the Lord my God shall come and all the Saints with him 1 Thes. 4.17 The dead in Christ shall rise first and we which are alive shall be caught up together in the Clouds with them to meet the Lord in the air 2. That after Judgment we may be solemnly presented to God by head and Poll we were given to Christ to be preserved unto the Glory we were designed for John 17.6 I have manifested thy name unto the men which thou gavest me out of the World thine they were and thou gavest them me not by way of Alienation but Oppignoration recompence and charge Christ is to give an account John 6. 40. And this is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day The Form of Presentation is Heb. 2.13 Behold I and the Children which God hath given me 3. That in one Troop we may be brought into his Heavenly Kingdom John 14.3 And if I go and prepare a place for you I will come again and receive you to my self that where I am there ye may be also The whole Flock shall then follow the great Shepherd of the Sheep into the Everlasting Fold Vse 1. Believe this gathering together to him we are joined to the Church of Gods Elect now by Faith only Heb. 12.22 23. Ye are come to the general Assembly and Church of the first-born which are written in Heaven c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a meeting made up of many different Persons gathered together from several Countries into one body and one place as the meeting of all sorts of persons from all the Corners of Greece to see the Olympick Games was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 People of all Countries came to behold their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the mystical state of the Church of the Gospel is a general Assembly because it is not consined to one Nation but extended to Believers of all Nations and Ages they are drawn into a Body or Heavenly Society into one Fold under one Shepherd but they never meet in an actual Assembly until the last day which is the great Congregation or Rendezvouz of the Saints so that now it is matter of Faith 2. See you be of the number when some are admitted others are thrust out Luke 13.28 There shall be weeping and gnashing of teeth when ye shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God and ye your selves thrust out The wicked shall not stand in this Congregation Oh it is a blessed and a comfortable thing when we are made Members of the mystical body of Christ and have hopes that we shall be in the number of
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
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
caution them as we have from God They pretend to believe the Scriptures yet how do they seek to evade the force of them by crafty distinctions that will never satisfie Conscience though they help to blind the mind and harden the heart That which I urge is this they were never interdicted this kind of worship by their Gods but these know that it is severely forbidden by our God and the second Commandement so stareth in their Faces that it is expunged out of their Catechisms and Vasquez is bold to affirm that the second Commandement is Ceremonial Lactantius of old said Non est dubium religio nulla est ubi cujusque simulacâ—rum est 3. The Pagans did adore their Gods in their Images but never was any so sottish among them to imagine that an Image was to be adored with the same degree of worship as God himself but this is the corrupt Doctrine of the Papists that an Image is to be worshipped with the same worship wâ—erewith God himself is worshipped Imagini Christi Latria debetur Aquinas That is the proper worship of God 1. Vse to shew how necessary it is to take heed that we be not found among the followers of Antichrist since these errors are damnable Salvation and damnation are not trifles nor matters to be played withal Surely we need have our eyes in our head and not to be hood-winked when we are upon the brink of a bottomless Gulph Both sides lay damnation at one anothers Door they for our departing from the Catholick Church out of which is no Salvation as they pretend we upon their departing from the Catholick Faith and simplicity of the Gospel Now external order is not of such consideration as Faith but when they will be able to prove that Christ hath setled this order in the Church that all his Subjects should be obedient to one universal visible head and that this head is the Pope and therefore when their very Order is an incroachment and usurpation to depart from them is to return to Christ Again where is Salvation most likely to be found rather with them who seek all their Religion in the Scriptures aâ—d stick there or with those who not contented with the Apostolical Doctrine contained in the Scriptures have brought in unwritten Traditions as an equal rule of Faith with Scripture and the Sacrifice of the Mass and Purgatory the Religious Invocations of Saints and many other enormities and uphold these Innovations with all manner of Tyranny and Cruelty exercised upon Christs faithful Servants If men go to Heaven without Prayers which they understand and Scriptures half Christs Sacrament a piece of his merits and some supeâ—stitious observances yea plain Idolatry then the way to Heaven is sooner to be had in Popery but he that hath but half an Eye may soon see which is the surer side Surely the surest way to avoid damnation is to avoid sin Now where are Souls so much in danger of sin as in the Roman Society where so little is given to internal life and piety and so much to external Pomp and Service and where errors are so palpable that either men do not believe them with their hearts or if their hearts were upright and not perverse and obstinate could not believe them but just so is the way of Popery to true Christianity Surely whatever it be to Papists it would be absolutely damnable to us as wilfully to thrust our selves upon apparent ruine There is a cavil or pretence which I shall speak unto on this occasion That many Protestants confess Papists may be saved in their Faith whereas they hold Protestants and other Hereticks may not be saved out of the Catholick Church And therefore it is safe to enter into that way which is safe by the consent of both parts Ans. 1. Mens opinions are no ground of Faith Persons may be in a sad woful Case that men speak well of Luke 6.26 Wo unto you when all men shall speak well of you It is not what Man saith but what the word of God saith Now the word speaketh terrible things to them Them that perish and That they all might be damned who believed not the truth c. Secondly The word of God teacheth us to judge of the way rather than persons who stand or fall to their own Master The way is damnable If on the one side there be Charity to some persons that sin of invincible ignorance and are saved as by fire 1 Cor. 3.13 which the other side will not grant to a contrary perswasion it argueth Charity on one side which hopeth all things malice on the other who rashly condemn men without evidence yea against it 3. If this argument would hold good it had been better in Christ and the Apostles time to be a Jewish Proselyte than a Christian Christ acknowledgeth Salvation is of the Jews their promises of adoption and glory but the Jews pronounced him and his followers accursed scourged imprisoned them yet did not get so far as Papists to murder and butcher them Suppose a little time that Catholicks owned Donatists as Brethren allowed their Baptism but Donatists are rebaptized and upon pain of damnation require all so to be and say Save thy Soul become a Christian. Now a Pagan should rather by this argument join himself to Donatists than Catholicks Lastly The Argument may be retorted A Protestant keepeth himself to his Bible Baptismal Covenant Creed but denieth many things which Papists believe and practise as Papal Infallibility Transubstantiation Purgatory Invocation of Saints worshipping of Images they cannot but say Protestants are in the right 2. Vse observe the degrees of obduration not receiving the truth in the love of it believing a Lie discarding Truth and then taking pleasure in unrighteousness and then cometh Damnation SERMON XI 2 Thess. 2.13 But we are bound to give thanks always to God for you Brethren beloved of the Lord because the Lord hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth THE Adversative Particle But sheweth what respect these words have to what went before He had spoken of God's direful Judgment of sending strong delusion on them that had no love to the pure Truth but sinned against Light and had pleasure in the false worship and superstitions countenanced by the World Now lest the Thessalonians should be troubled at this sad prediction he sheweth what cause he had to bless God in their behalf The subjoining of this consolation doth teach us three things 1. That it is a great favour of God to us to escape Antichristian Errors They are so dangerous in their own nature so insinuative and inveigling by plausible appeaâ—ance and accompanied with such worldly baits and advanâ—â—ges that it is a great mercy â—hat God hath taught us better things But then be sure you be in the right out of Conscience and Evidence not out of Faction and Interest And that you hate Popery out
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
are the Temple of the Holy Ghost Well then this is the Glory put upon us 2. Why is it called the Glory of our Lord Jesus Christ 1. It is purchased by Christ we were Redeemed or bought by the prâ—ce of his Blood that we might attain to his Glory Ephes. 1.14 In whom we have Redemption through his Blood even the forgiveness of Sins according to the riches of his Grace 2. It is promised by Christ. John 10.28 I give unto them Eternal Life and they shall never perish All that obey this Call have Eternal Life already begun nay compleated 1 John 2.25 And this is the Promise that he hath promised us even Eternal Life 3. It is Prayed for by Christ which is a Copy of his Intercession John 17.14 Father I will that they also whom thâ—u hast given me be with me where I am that they may behold my Glory which thou hast given me 4. It is actually bestowed by Christ on his Followers and called People He receiveth our departing Souls as soon as they fleet out of the Body Acts. 7.59 Lord Iesus receive my Spirit They are with him Pâ—il 1.23 and 2 Cor. 5.8 when absent from the Body they are present with the Lord which is a mighty comfort to us At the last day he will solemnly introduce us into Heaven Joh. 14.3 I will come again and receive â—ou to my self that where I am there ye may be also The great Shepherd of the Sheep will lead the Flock into their everlasting fold 5. We have not only Glory by Christ but with Christ we shall have the same Glory Christ now hath but in our measure The same Glory in kind whereunto Christ's humanity is advanced referring to him only his priviledg in the degree So Rom. 8.17 And if Children then Heirs Heirs of God and joint-Heirs with Christ if so be that we suffer with him that we may be also glorified together Rev. 3.21 To him that overcometh will I grant to sit with me in my Trone even as I also overcame and am set down with my Father in his Throne We share with him in his own Blessedness so far as we are capable 2. That all those who are elected and chosen by God are thus called Election and Vocation have a great respect one to another and though we cannot say that none are called that are not elected for the Lord calleth others not only by the voice of Nature but the Gospel Matth. 22.14 Many are called but few are chosen Yet we may say that none are chosen but they are in time called so that Vocation is as it were actual Election they are often put one for another as Joh. 15.19 I have chosen you out of the World therefore the World hateth you That is called them or pursued his choice So 1 Cor. 1.26 Ye see your Calling Brethren that not many wise Men after the Flesh not many noble not many mighty are called for God hath chosen the foolish things of the World to confound the wise and God hath chosen the weak things of the World to confâ—und the things which are mighty vers 27. as if choosing calling were all one So Rom. 11.28 29 As concerning the Gospel they are Enemies for your sake but as touching the Election they are beloved for the Fathers sake for the gifts and calling of God are without Repentance So that Calling is an infallible consequent of Election And Rom. 8.30 Whom he did Predestinate them he also Called Reason sheweth it 1. Effectual Calling is that powerful operation of God wherein he beginneth to execute the purposes of his Grace Rom. 8.28 And we know that all things work together for good to them that love God to them who are the Called according to his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first discovery of it to the Creature 〈◊〉 by drawing us to himself 2. This act proceedeth immediately from his Choice as anteceding all that we can do all worthiness of ours or supposed worthiness 2. Tim. 1.9 Who hath saved us and called us with an holy Câ—lling not according to our Works but according to his own Purpose and Grace which was given us in Christ Iesus before the World began Nothing induced God to do it on our part for what good thing could we do before wâ— were made good by calling 3. The effect doth infallibly follow John 6.37 All that the Father hath given me shall come to me and him that cometh to me I will in no wise cast out In due time they are Called and are obedient to the Call Rom. 8.28 Vses 1. If it be so then here is Advice to all 1. Let us apply our selves to the Means with reverence and seriousness because God's Power is shewn in them in converting Souls to himself Psal. 65.4 Blessed is the Man whom thou choosest and causest to draw nigh unto thee that he may dwell in thy Courts It is a good thing to be in Graces way The Means have a ministerial efficacy Acts. 14.1 They so spake that a great multitude of the Jews and Greeks believed With such clearness and force so far God is with the Minister A Dart flung by a skilful Hand will pierce deeper than by its own weight But yet if you can but tarry the Hand of the Lord may be with you also you do not know the seasons of the Lord's Grace all are not called at the first hour some lie long at the Pool but yet wait still Ere ever you are aware the Holy Ghost may fall upon you and open your Hearts that Heavenly Doctrine may have its effect upon you 2. Let us mind not only Privileges but Duties We have great Priviledges we are called to enjoy sweet fellowship with Christ here 1 Cor. 1.9 Faithful is he who hath called you to the Communion of Christ Iesus our Lord and to a glorious Estate hereafter But we are also called to the Sanctification of the Spirit and the belief of the Truth and we cannot obtain the one without â—he other Do not so mind Comfort as to slight Holiness and divide one part of your Calling from the other Comfort is consequent to Holiness and followeth it as heat doth Fire The Spirit is more necessarily a Sancâ—â—fier than a Comforter For our duty and obedience to God is a greater thing than our own Peace Holiness is the Image of God upon the Soul and the blessed perfection wherein we were created Gen. 1.27 So God â—reated Man in his own Image And when it was lost by Sin Christ came and payed our Ransom that he might renew us by his Spirit Tit. 3.5 According to his Merâ—y he saved us by the washing of Regeneration and renewing of the Holy Ghost Yea much of our everlasting Blessedness lieth in it For Heaven is to be looked upon not only as a state of compleat Felicity but exact Holiness 1 John 3.2 We know that when he dâ—th appear we shâ—ll be like him for we shall see him as
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
the World to come though these things be set before him in the Promises of the Gospel they leave no impression upon his heart There needeth a very quick sight to be able to look from Earth to Heaven therefore till we are enlightned by the Spirit we can have no saving knowledg of those things which pertain to the Kingdom of God or eternal Life 2. By way of Inclination the Spirit doth not only open the Eyes of our Mind but he doth also incline our hearts to mind and seek after these things as our Portion and Happiness Acts 16.14 God opened the Heart of Lydia There is an opening of our Mind and an opening of our Hearts necessary for the Wisdom of the Flesh is kneaded into our Natures and we are prepossessed and entangled with divers foolish and hurtful Lusts. Though we know these things we regard them not and therefore the Work of the Spirit is necessary to incline us earnestly to look and long and patiently to wait for Blessedness to come Gal. 5.5 For we through the Spirit wait for the Hope of Righteousness by Faith Alas otherwise we should never regard these things certainly we would not wait for them with so much patience and self-denial and solace our hearts with these Hopes in the midst of all our Labours Adversities and Troubles when all is in Expectation and so little in Possession 3. By way of Excitation he doth quicken us and comfort us by raising our Thoughts Desires and Endeavours after the promised Glory and Blessedness Rom. 15.13 Now the God of Hope fill you with all joy and peace in believing that you may abound in Hope through the Power of the Holy Ghost It is by his lively Impressions that this Grace is acted in us with any profit our Hope is acted and increased by his Power blessing the Promises of the Gospel to this end 2. That it is his free Gift That which moveth God to give us this Hope is his meer Love and Grace 1. The Matter of Hope is God's free undeserved Mercy The Mercy of God is every where made the great invitation of Hope to the fallen Creature Psal. 130.7 Let Israel hope in the Lord for with the Lord is Mercy and plenteous Redemption Without this there were no Hope for us and therefore the Saints make this their Anchor-hold Psal. 13.5 I have trusted in thy Mercy therefore my Soul shall rejoice in thy Salvation Let others trust in what they will Lord I will trust in thy Mercy This is that which maketh Hope lift up the Head Iude 21. Looking for the Mercy of our Lord Iesus Christ unto eternal Life There is our best and strongest Plea But 2. For the Grace of Hope it is the mere Fruit of the Lord's Mercy such are our undeservings and ill-deservings that nothing else could incline him to give us this Hope He was not induced by any Merits of ours which are none nor hindred by any demerits or sins of ours which were many and great only his Grace moved him to bring us under the hopes of the Gospel that we might set our selves with longing and certain expectation in the way of Holiness to seek after the eternal enjoyment of himself 1 Pet. 1.3 Of his abundant Mercy he hath begotten us to a lively Hope There were so many Provocations on our part such great privileges to be injoyed that nothing but abundant Mercy could give us this Hope II. What incouragement is this in Prayer if God hath given us good Hope through Grace 1. God would not invite and raise an Hope to disappoint it For surely the Lord will not deceive his Creature that dependeth upon his Word and therefore we are allowed to challenge him Psalm 119.49 Remember thy Word unto thy Servant on which thou hast caused me to hope The words contain a double Argument the Promise was of God's making and the Hope of his operation it is thy Word and thou hast caused me to hope his Grant in the New Covenant and his Influence by the Spirit we have a strong Tie upon him as he giveth us the Promise which is a ground of Hope surely we may put his Bonds in suit Chirographa tua tibi injiciebat Domine but when his Spirit hath caused us to hope it is not with a purpose to defeat it and therefore we may expect necessary Blessings such as are support and establishment in Holiness Sometimes God promiseth that we may believe and then promiseth again because we do believe and trust in him Isa. 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee Actual Hope and Trust giveth a fresh Claim or new Interest for God will not fail a trusting Soul as a generous Man will not fail his Friend if he rely on him We count this to be the strongest Bond we can lay upon another to be mindful of us and faithful to us I wholy trust upon you Now much more will God do so when he hath sent his Work before him he will bring this Reward with him when he hath invited Hope by his Promise and caused Hope by his Spirit he will give the Mercy you hope for for he hath prepared you for it by his preventing Grace I remember the Prophet telleth God Jer. 20.7 O Lord thou hast deceived me and I was deceived words that seem to intrench upon the Honour of God Some interpret them as if they were spoken by the Prophet in a Passion others soften them by another rendring Thou hast persuaded me and I was persuaded that is to undertake the Prophetical Office to which I was nothing forward of my self and have found it more troublesome than I expected But why may not the words be spoken as a supposition If I be deceived thou hast deceived me God had told him that he would make him as a Brazen Wall and had raised a Faith and Hope in him that he would bear him out in his Work and so it signifies no more but I cannot be deceived When you have God's Word and a well-grounded Hope it is not a foolish Imagination or vain Expectation God will not deceive a poor Creature that trusts in him for necessary things such as Perseverance and Establishment in Holiness 2. He that giveth us Hope will give us all things necessary to the thing hoped for therefore when God hath called us to the Hope of Eternal Glory by Jesus Christ we may with the more confidence pray for necessary support and establishmeâ—t in the way This Argument seemeth to be urged by the Apostle 1 Pet. 5.10 The God of all Grace who called you to his Heavenly Glory by Iesus Christ afâ—er ye have suffered a while make you perfect stablish strengthen settle you God that called us to Eternal Glory foresaw the Difficulties and Troubles we should meet with by the way and therefore provideth Grace answerable which we are to sue out by Prayer Surely he that called them to
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
Sometimes the way of internal Government by terrors of Conscience or punishing sin committed with sin permitted both these parts are seen in punishing both the godly and the wicked as for instance in the godly in the way of external Government 1 Cor. 11.32 But when we are judged we are chastned of the Lord that we should not be condemned with the World In the way of internal Government the lesser penal withdrawings of the Spirit which Gods people find themselves after some sins and neglects of grace are grievous But the Judgments upon the Souls of the ungodly are most dreadful when the sinner is either terrified or stupiâ—ied terrified by horrors of Conscience 1 Cor. 15.56 The sting of death is sin and the strength of sin is the Law or stupified by being given up to their own hearts Counsels Psal. 81.12 So I gave them up unto their own hearts lusts and they walked in their own Counsels So that the Sinner is left dull and senseless and past feeling Eph. 4.18 Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness of their heart by the first by horrors of Conscience they are made to feel Gods displeasure at the courses they walk in but when that is long depised and men sin on still then the other and more terrible Judgment cometh For the giving up a Sinner to his own lusts and his losing all remorse is the last and sorest Judgment on this side Hell 3. As to Gods internal Judgments the Scripture chiefly insists upon two parts of this internal dispensation blindness of mind and hardness of heart they usually go together Blindness of mind is spoken of Iohn 12.39 40. Therefore they could not believe because that Esaias said again he hath blinded their eyes and hardned their hearts that they should not see with their eyes nor understand with their heart and be converted and I should heal them All passages are obstructed whereby the word might enter and work Conversion unto God It was God laid this punishment of blindness upon them Hardness of heart in that famous instance Exod. 4.21 I will harden Pharaohs heart God doth not make them that see blind nor them that are soft hard but leaveth them to their own prejudice obstinacy and unperswadeableness and that when highly provoked The former is under our consideration 4. To understand Gods concurrence as a Judge we must not say too much of it nor too little We must not say too much of it lest we leave a stain â—nd blemish upon the divine Glory God infuseth no sin no blindness nor hardness into the hearts of men all influences from Heaven are good he conveyeth no deceit into the minds of men immediately nor doth he command or perswade men to oppose the truth Nor doth he impeâ— or excite their inward propensions so to do All this belongeth not to God but either to man or Sathan Nor must we say too little as for instance God is not said to blind or harden by bare prescience or foresight that they will be blinded or hardned because God foreseeth other things and yet they are not ascribed unto God as that men will kill or steal or do wrong and yet God is not said to kill or steal as he is said to blind and harden and therefore there is a difference between Gods concurrence to this effect and other sins Nor only by way of manifestation as if this were all the sense that in the course of his Providence God doth in the issue declare how blind and hard they are That some other thing is meant by it is seen in the Prayers by which we deprecate this heavy Judgment As when the Saints pray Isa. 63.17 Lord harden not our hearts from thy fear or David Psal. 119.19 Lord hide not thy Commandments from me They mean not thus Lord shew not to the World how hard and blind I am but cure my blindness and hardness of heart keep back this Judgment from me Again we must not say that all that God doth is a bare naked and idle permission as if it happened besides his will and intention and God had no more to do in it than a man that standeth on the shore and seeth a Ship ready to be drowned he might have heâ—ped it but permitted it No besides all this there is not a bare permission only but a permissive intention and a judicial sentence which is seconded by an active Providence Many things concur to the blinding of the mind and hardning of the heart all which God willeth but justly The wicked take occasions of their own accord to blind and harden themselves Sathan tempteth of his own maâ—ice but all this could not be done with effect and success without the will of God There is a supreme power over-ruling and ordering all that is done in the World 5. Gods concurrence may be stated by these things 1. His withdrawing or taking away the light and direction of his Holy Spirit Deut. 29.4 The Lord hath not given you an heart to perceive nor eyes to see nor ears to hear unto this day Now when God lets them loose to their own hearts Counsels then they fall into damnable errors A Greyhound held in by a slip or Collar runneth violently after the Hare when it is in sight as soon as the slip and Collar is taken away the restraint is gone and his inbred disposition carryeth him So men that are greedy of Worldly things are powerfully drawn into errors countenanced by the World when God taketh off the restraint of his Grace and giveth them up to their own lusts Now herein God is not to be blamed for he is Debtor to none and the grace of his Spirit is forfeited by their not receiving the love of the truth He is so far from being bound to give grace that he seemeth to be bound in Justice to withdraw what is given already by mens wickedness and ingratitude Voluntary blindness bringeth penal blindness And because men will not see they shall not see And when they wink hard and shut their eyes against the light of the Gospel it is just with God in this manner to smite them with blindness And since they had no love to the truth they are given up to errors and deceits And because they despise the Holy Scriptures they doat on vain Fables And would not take up a course of sound Godliness and Holiness he suffereth them to weary themselves with sundry superstitions 2. Not only by desertion but by tradition delivering them up to the power of Sathan 2 Cor 4.4 The God of this world hath blinded their eyes Sathan as the Executioner of Gods Curse worketh upon the corrupt nature of man and deceiveth them It is said 1 Chron. 21.1 Sathan stood up against Israel and provoked David to number Israel But it is said 2 Sam. 24.1 And the Anger of the Lord was kindled against Israel and he
moved David against them to say go number Israel and Iudah How shall we reconcile these two places God gave him over to be tempted by Sathan By God as a Judge by Sathan as an Executioner Temptations to sin come immediately from the Devil but they are governed by God for holy and righteous ends So again 1 King 22.22 The evil Spirit had leave and Commission to be a lying Spirit in Ahabs Prophets Go forth and do so and thou shalt prevail with him There is a permissive intention not an effective when they grieve his Spirit God withdraweth and leaveth them to the evil Spirit who works by their fleshly and worldly lusts and then they are easily seduced who prefer Worldly things before Heavenly 3. There is an active providence which raiseth such instruments and propoundeth such objects as meeting with a naughty heart do sore blind it 1. For instruments Iob 22.16 The deceived and the deceiver are hiâ— Take it in Worldly or take it in Religious matters mans deceiving others or being deceived by others it is of God for it is said both are his not only his Creatures but subject to the government and disposal of providence how and whom they shall deceive and how far they shall deceive So Ezech. 14.9 If the Prophet be deceived that hath spoken a thing I the Lord have deceived him This is a great transaction in the World a sad judgment not to be cavilled but trembled at For mans ingratitude God raiseth up false Prophets to seduce them that delight in lies rather than in the truths of God 2. For objects wicked instruments varnish and dress up this cause with all the art they can to make it a powerful deceit and then it is befriended and countenanced by the powers of the World and so easily prevaileth with them who are moved either with worldly hopes or fears and have debauched their Conscience by worldly respects God saith Jer. 6.21 I will lay stumbling blocks before this people If we will find the sin God will find the occasion If Iudas hath a mind to buy his Master he shall not want Chapmen to bargain with him the Priests were consulting to destroy Christ at the same time that the Devil put it into his heart Matth. 26.3 being Alarmed by the Miracle of raising Lazarus Birds and Fishes are easily deceived with such baits as they greedily catch at so God by his just vengeance ordereth such occurences and occasions as take with a naughty and carnal heart 2. The degree or kind of the punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it strong delusion or the efficacy of error that is such delusion as shall have a most efficacious force to deceive them The prevalency and strength of the delusion is seen in two things 1. The absurdity of the errors 2. The obstinacy wherewith they cleave to them 1. The absurdity of the errors I will instance in three things False Image worship and Bread worship Invocation of Saints and supererogation of works 1. Adoration of Images Idolaters are usually represented as sottish as Psal. 115.8 They that make them are like unto them so is every one that trusteth in them He had described the senselesness of the Idols before They have mouths but they speak not Eyes have they but they see not they have ears but they hear not Noses have they but they smell not c. Now as Idols are senseless so the Idolaters are bruitish That is the makers Worshippers and Servers of them as void of true Wisdom as the Images are of sense and motion Isa. 44.18 They have not known nor understood for he hath shut their eyes that they câ—nnot see and their hearts that they cannot understand There is a fatal obduration upon them all along there their senselesness is set forth from ver 9. to ver 20. they that worship the work of their own hands are themselves but stocks and stones being blinâ—ed by the just Judgment of God If it be said this is meant of the Idols of the Gentiles not of the Images of God and Christ and Virgin Mary and Saints But God will not be worshipped by an Idol and there is no difference between the Images of the Papists and the Heathens but only in the name 2. The other thing that I will instance in is the Invocation of Saints a sottish error and respect payed to them that are so far out of the reach of our Commerce and a thing not only without precept promise or president in Scripture but also against Scripture which always directeth to God by one Mediator the Lord Jesus Christ. The Scripture saith Go to God if you lack any thing and they say Go to the Saints if they say not as Authors of Grace or any Divine Blessing yet as Intercessors though that be not true yet that derogateth from Christ whose Office it is to intercede with the Father So that this is to put the Creature in the place of God But it is not only contrary to Scripture but the very motion and inclination of the Spirit when he stirreth us or moveth us to pray Rom. 8.15 Ye have received the spirit of adoption whereby we cry Abba Father Gal. 4.6 And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father he inclineth us to come to God and yet this they will leave 3. A third Error that I shall instance in is that man may supererogate not only merit for himself but lay in an overplus to encrease the treasure of the Church when the Scripture telleth us that our best works are imperfect yea polluted and our Lord himself hath told us that when we have done all say ye we are unprofitable Servants Luke 17.10 But what will not men believe that can believe these things There are other absurdities as gross as these but this sufficeth for a tast 2. The obstinacy wherewith they cleave to them Nothing will reclaim them not Scripture nor reason nor evidence of truth but they still cry the opinion of the Church and the Faith of their Forefathers and will invent any paltry shift and distinction rather recede from any thing than once admit that the Church hath erred Like the obstinate Jews in Christs time that denied apparent matter of fact Joh. 8.33 We were never in bondage to any man though they were in Egypt and Babylon and were now under servitude and the power of the Romans Though we prove they have erred and do err still the Church cannot err or rather like the Elder Jews in the Prophet Ieremiahs time Ier. 44.16 17 18 19. As for the word that thou hast spoken unto us in the name of the Lord we will not hearken to thee but we will certainly do whatsoever goeth out of our own mouth To burn incense unto the Queen of Heaven and to pour out drink-offerings to her as we have done we and our Fathers and our Kings and our Princes for then
we had plenty of Victuals and were well and saw no evil But since we have left off burning incense to the Queen of Heaven we have wanted all things and have been consumed by the Sword and the Famine Such sottish obstinacy is there in men that doat upon their own invented Superstitious and Idolatrous Services Custom Antiquity practice of their Ancestors the Authority and usage of their great ones their Rulers the generality of observance This is their knot of Arguments by which they confirm themselves just as the Papists plead for their Superstitions at this day and to make the Mess more compleat they add the plenty and prosperity they enjoyed what a merry World it was before the new Gospel came in when they had nothing but Mass and Mattins And all the Calamities that have faln out they impute not to their own sins but to the Gospel Now when a people are thus obstinate and measure Religion not by reasons of Conscience but the interests of the Belly it is a sign that they are under the power of delusion and error hath more efficacy with such corrupt minds than the truth 3. The Causes of it shew the efficacy of error 1. The sinning of their learned to keep out all instructions allowing the vulgar only Prayers in a strange tongue and the Scriptures in no tongue and teaching them implicitely to believe as the Church believeth When the Lord permitteth such guides to order the affairs of his Church his great Judgment of occecation and obduration is upon them Jer. 5.31 The Prophets prophesie falsely and the Priests bear rule by their means and my people love to have it so 2. When gain interests and ambition move them thereunto As those Masters in the Acts exclaim against Paul and Silas when they saw their hope of gain was gone Acts 16.19 20 21. These men do exceedingly trouble the City And Demetrius Acts 18.25 Ye know by this craft we have our wealth This is a tender point to touch interest and when once it cometh to this they will proceed in their foâ—ly and defend one falshood with another for the great Idol of the World is gain or love of money 1 Tim. 6.10 For the love of money is the root of all evil which while some coveted after they have erred from the Faith It were an happiness if such kind of Arguments did only prevail with us to embrace a Religion that might convince others that it was Religion it self that we loved That our interest did not keep others from their duty and that we could embrace a Religion for the goodness of it even to our own loss 3. Another cause is pride of themselves and prejudice against others lest they should seem to be in an error and wrong and to learn of a few Novellists shall they teach them No rather they will remain ignorant still Alas it is not easy to strike Saâ—â— and submit to the teaching of those whom they hate Therefore men continue those first prejudices they have imbibed and will rather live and die in their errors than give God glory by a submission to truth Such a proud opinion and conceit have they of their own Learning and Knowledge This cause also conduceth to make the resolution more strong pre-ingagement in a contrary way It is disgraceful to change men think it is taken notice of as a great wonder Acts 6.7 That a great Company of the Priests were obedient to the Faith But such wonder are not wrought every day they of all men are most pertinacious but God can of stones raise up Children to Abraham Now would to God these causes of error were only found in the Antichristian Estate They are every where buâ— these cause strong delusion 3. The issue and effect that they should believe a lie two things must be explained 1. The object 2. The Act. 1. The object a lie that is either 1. false Doctrines 1 Tim. 4.2 Speaking lies in Hypocrisie When palpable errors are taken for truths A man given over by God to delusion will swallow the grossest errors and fâ—ctions and that in matters dangerous and destructive to Salvation False Doctrines are often called a lie in Scripture as opposite to the truth And yet such things are received by those from whose parts the World would expect better things 2. False Miracles in their Legends a man would wonder any should have the face to obtrude such ridiculous stories and scandalous to Religion upon the World 3. False Calumnies against those Instruments whom God employed in the reformation Popery is a Religion supported by lies as that Calvin was a Sodomite and burnt in the shoulder at Noyon for that crime and the Popish Deaâ— and Chapter of that place have published his Vindicate That Luther was an Incarnate Devil begotten by an Incubus I should weary you to rake in this Dunghil but I must close it with the general observation that Antichristians will lie some among them call them pious frauds but they are Diabolical Forgeries 2. The Act is that they are given up to believe a lie This must be applied to their erroneous Doctrines as common to them all To their false Miracles and Calumnies not to the Inventers but to the seduced who swallow these things All that oppose the truth do not go apparently against Conscience but being given up to the efficacy of error they may believe that false Religion wherein they live Let us open the Term believe What is it to believe a thing you may know â—y the opposites Now opposite to Faith there is first doubtfulness when men halt between two opinions 1 Kings 18.21 If the Lord bâ— God follow him but if Baal then follow him This doubtfulness proceedeth from want of bringing the Case to a Tryal and thorow Hearing 2. Conjecture Acts 26.28 Almost perswaded Almost thou perswadest me to be a Christian. 3. Opinion Matth. 13.14 Hath not root in himself but dureth for a while c. 4. Firm perswasion They will censure nothing for if of truth Joh. 6.69 We believe and are sure c. if of error Acts 26.9 I verily thought with my self that I ought to do many things contrary to the name of Iesus of Nazareth 5. Resolved adherence if to the truth that is called receiving the truth in the love of it If to error it is seen in mens obstinacy and zeal suffering in it 1 Kings 18.28 Cutting themselves with Knives and Lances till blood gushed out Suffering for it For a man may give his body to be burned for an error a man may sacrifice a strong body to a stubborn mind 1 Cor. 13.3 Though I give my body to be burned and have not Charity it profiteth nothing And persecuting the contrary Joh. 16.2 They shall put you out of the Synagogues yea the time cometh that whosoever killeth you will think that he doth God service To apply this Marry that live within the Kingdom of Antichrist some are doubtful some almost perswaded soâ—e