That Interest giveth some hope and confidence is evident because sometimes the Saints plead the common Relation that they are the Workmanship of his hands Psalm 119.73 Thy hands have made me and fasâ—ioned me give me understanding that I may learn thy Commandments They will not quit their Interest in God if they cannot come as his special Servants yet as his Creatures one way another they will intitle themselves to him Vse To direct the Servants of God when they ask any Grace of him to bring it to his still Our Lord and our Father But how shall they do so if they have no assurance I answer 1. There are some Titles which imply a claim to Benefits and Priviledges others that infer an obligation to Duty these latter may be used without any usurpation Ioh. 20.28 My Lord and my God 2. Resignation of your selves to him sheweth you are his and in time you will come to know that he is yours if you make it good Psalm 119.94 I am thine save me for I have sought thy Precepts Resolve to obey him and serve him however he deal with you Choice of God for our Portion and Christ for our Lord sheweth you are resolved to be his 3. Speak as the Covenant speaketh that you are under till your sincerity be more unquestionable God offers himself to be our God and Redeemer and Father Christ to be our Lord and Saviour Isa. 63.16 Doubtless thou art our Father though Abraham be ignorant of us and Israel acknowledg us not thou O Lord art our Father our Redeemer thy Name is from everlasting God offered himself to be so and God is angry for not owning it Jer. 3.4 Wilt thou noâ— from this time cry unto me My Father thou art the guide of my Youth SERMON XV. 2 Thess. 2.16 17. Which hath loved us and given us everlasting consolation and good hope through Grace VVE come now to the second Branch The ground of Audience and Success in Prayer Which hath loved us and given us everlasting consolation and good hope through Grace Where three grounds of Acceptance are intimated 1. The first is taken from the Rise and Foundation of all the Love of God he hath loved us 2. From the Matter of our Comfort he hath given us everlasting Consolation 3. From the Way whereby we receive it and entertain it and good hope through Grace The first relateth to our Redemption by Christ. The second to the New Covenant The third to the disposition of our Hearts and how we are affected in the reception of these thiâ—â—â— as will appear more in the expli 〈…〉 Branch 〈…〉 with the Rise and Founda 〈…〉 race which we expect and â—â—g of â—od in Prayer He hath loved us Doct. That God's Love to Sinners manifested in our Redemption by Christ giveth great boldness and encouragement in Prayer 1. I shall prove this is the Love here intended 2. That this giveth boldness in Prayer I. That this is the Love here intended for these Reasons 1. This is a visible effect and demonstration of his Love to us 1 John 3.16 Hereby perceive we the Love of God to us in that he layed down his life for us And I Iohn 4.9 10. In this was manifested the Love of God towards us in that he sent his only begotten Son into the World that we might live by him Herein was Love not that we loved God but that he loved us and sent â—is Son to be a propitiaâ—ion for our sins From these places I gather that to found our Confidence and Hope it was needful that the Love God had to us sâ—ould shew it self by some manifest and real proof How can we tell how God's Heart standeth affected to mankind but by the Effects What-ever benevolence or good-will he had towards us it is not evident to us till it break forth into some Action and real performance of some great thing for us Now this was fully manifested in giving his Son to die for a sinful World that he hath a love for us and doth really desire our Salvation There is an hidden love of God which is his eternal Purpose and Decree and there is an open and declared Love and that is first and most seen in our Redemption by Christ. In Predestination his Love was conceived in his Heart in Redemption it is manifested in the Effects that was the Rise this the visible Demonstration and Sign of it Now the Apostle would not reason from what was hidden and secret but from what is open and manifest 2. This is not only the Demonstration and visible Proof of the reality of his Love but an ample representation and commendation of the greatness of his Love Rom. 5.8 But God commendeth his Love to us in that while we were yet Sinners Christ died for us A thing may be demonstrated to be real that yet is not commended or set forth as great and glorious But God would express his Love in such an astonishing Instance that we might admire the greatness as well as believe the reality of it John 3.16 God so loved the World c. that is so unspeakably so unconceivably would he express his Love to Mankind as to send his Son to assume our Nature and die for our Transgressions He doth not tell you how but leaveth you to admire at it and rejoice in it What may we not expect from this Love this great Love if God loveth us at such rate surely he is in good earnest his Heart is set upon our Salvation or else he would never have taken this course of giving his only Son to suffer an accursed and shameful Death Now when the Apostle saith God hath loved us he meaneth it of the great instance of his Love Analogum peâ— se positum stat pro suo significatu famosiori Words not restrained by the Context must be interpreted in the most famous and known sense 3. This is the first motive to draw our hearts to him 1 John 4.19 We love him because he loved us first The first motive of our Affection is not his special electing-Electing-Love to us above others for that we cannot know before we love him but his common Love and Mercy to Sinners and that was manifested in Christ's being sent to be a Propitiation for our Sins and not for ours only but also for the sins of the whole World This is that which is propounded to us to recover and reconcile our alienated and estranged Affections to God 2 Cor. 5.19 20. God was in Christ reconciling the World to himself not imputing their Trespasses unto him This Grace God offereth to us as well as others namely that for Christ's sake he will pardon our Sins if we will lay down our Weapons and enter into his Peace None are bound to believe that God specially loveth them but those that are specially beloved by him for none are bound to believe a falshood and a falshood it is to us till we have the saving Effects and
of the love of the Truth rather than because you are out of the reach of the temptation However it is a great mercy that God keepeth off the Temptation till we are better setled in Religion 2. That the Election of God giveth a People great advantages against Errors especially against the impostures of Antichrist for when he speaketh of the sad estate of those who are seduced by the Man of Sin he presently addeth but we are bound to give thanks to God for you for he hath chosen you to Salvation You will say the Thessalonians received the Gospel before these corruptions were brought into the Church but though Antichrist was not then in being and this corrupt Christianity not then set a foot yet there were some preparations for it The mystery of iniquity already worketh and they were preserved from the taint of it by the Election of God for either God suffereth not the Elect to be deceived in momentous points or sooner or later he reduceth them the purpose of God according to Election must stand Rom. 9.11 Rom. 11.7 The Election hath obtained and the rest were blinded So 2 Tim. 2.18 19. They have overthrown the faith of some nevertheless the Foundation of the Lord standeth sure Still the Elect of God escape the seduction and especially Antichristian Error Rev. 13.8 The dwellers upon Earth shall worship him whose names are not written in the Lamb's Book of Life 3. How careful we should be to support the Hearts of God's People when we speak of his terrible Judgments on the wicked This was the practice of the Apostles every where as when the Author to the Hebrews had spoken of the dreadful estate of Apostates whose end is to be burned Heb. 6.9 But we are perswaded better things of you and things that accompany Salvation though we thus speak he did not condemn them all as Apostates nor would not discourage them by that terrible Threatning So again after another terrible passage Heb. 10.39 But we are not of them that draw back to perdition but of them that believe to the saving of the Soul Once more when another Apostle had spoken of the Sin unto death which is not to be prayed for he presently addeth 1 Joh. 5.18 19. Whosoever is born of God sinneth not but he that is begotten of God keepeth himself and that wicked one toucheth him not And we know that we are of God and the whole World lieth in wickedness Zuinglius saith Bone Christiane hâ—â—c nihil ad te c. Good Christian this is not thy portion when he had flashed the terrours of the Lord in the face of Sinners The reasons of this are partly with respect to the Saints who sometimes out of weakness and infirmity and sometimes out of tenderness of Conscience are apt to be startled electorum corda semper ad se sollicite pudeant Gregor We deserve such dreadful Judgments and therefore fear them partly with respect to our selves that we may rightly divide the Word of Truth 2 Tim. 2.15 Study to shew thy self approved unto God a workman that needeth not to be ashamed rightly dividing the Word of Truth Give every one his portion not make their hearts sad whom God would not make sad and therefore they are much to blame who in reproving Sinners stab a Saint at the Heart and take the doctrine but for a colour to make a perverse application The Apostle here useth more tenderness God shall send them strong delusion But we are bound always to give thanks for you Brethren beloved of the Lord because the Lord hath from the beginning chosen you to Salvation through sanctification of the Spirit and belief of the Truth In the words are two things 1. An acknowledgment of this obligation to give thanks for them But we are bound to give thanks always to God for you Brethren c. 2. The matter or particular cause of his thanksgiving because the Lord hath from the beginning chosen you to Salvation c. First There are 1. the Titles he giveth Brethren and Beloved of the Lord they were not only beloved of the Apostle but the Lord himself both with an antecedent Love bestowing Grace upon them and also a consequent Love they believing in his Name living according to his Precepts suffering for the Truth 2. His obligation to bless God in their behalf we are bound to give thanks to God always for you There is first giving thanks which sheweth his esteem of the blessing 2. Always which sâ—eweth how deeply he was affected with it 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are bound he acknowledgeth a Debt and bond of Duty we must not only give thanks to God for our own Election but the Election of others Out of the law of Brotherly Love we loving them as our own Souls respect to the Gloâ—y of God which is promoted by the Salvation of others as well as our selves 2. The matter of the thanksgiving their Election to Salvation which is two ways amplified 1. By the Antiquity of it from the beginning that is from everlasting for so it is taken sometimes as Joh. 1.1 In the beginning was the Word and the Word was with God That is before the first point of time before God began to create all things 2. From the means of its accomplishment two are mentioned one on God's paâ—t the sanctification of the Spirit The other on ours the belief of the Truth From the whole observe Doct. That the great matter of our thanksgiving to God is his eternal Election of us whether for our selves or others This is that which leaveth a Debt or an indispensible Obligation always to bless and praise his Name In pursuing this Point I shall first consider how Election is here set forth 2. Give you the reasons why this is the great matter of thanksgiving 1. How it is here set forth 1. By the rise of it which is the meer love of God for he calleth these Brethren â—eloved of tâ—e Lord. And that the only original cause and motive of Election is God's Love and Grace this is asserted in other Scriptures As for instance in the Types of Election and Reprobation Rom. 9.13 Iacob have I loved and Esau hâ—ve I hated God's respect to Iacob above Esau is ascribed to his love So to the posterity of Iacob whom he distinguished from other Nations Deut. 7.7 8. The Lord did not set his love upon you and choose you because ye were more in number than any People for ye were the fewest of all People but because the Lord loved you And still the Lord's Election is an Election of Grace There is no antecedent worthiness in the People whom he chooseth 2 Tim. 1.9 not according to our Works but according to his own Purpose and Grace which was given in Christ Iesus before the World began Now Grace is nothing but the Love of God working freely and of its own Inclination 2. The Act it self he hath chosen you making a distinction
Benefits Therefore it is not the special but the general Love which first draweth in our hearts to God yea the Saints after some Testimonies received of God's special Love still make this to be the great ingaging Motive Gal. 2.20 I live by Faith in the Son of God who loved me and gave himself for me Well then this is most likely to be meant by the Apostle II. This must needs give great boldness in Prayer 1. By this we see the God's Love is not a cold ineffectual Love that consists only in raw wishes but an operative active Love that issueth forth to accomplish what he intendeth to us though by the most costly means and acted at the dearest rate God is good and doth good Psal. 119.68 He hath a Love to us and will do good to us Our Love many times goes no further than good Wishes or good Words Be warmed be cloathed but giveth not those things which are needful to the Body Iames 2.16 but God resteth not in kind Wishes but giveth a full demonstration of it If Christ be needful to â—he Saints they shall have him if God spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things 2. It is an act of such infinite Love in God to give us Christ to die for us such as may raise our wonder and astonishment God's Love is an unmeasurable Love â—nd so inlargeth our expectations and capacity for the reception of other things Ephes. 3.18 19. That ye may comprehend with all Saints to know what is the breadth and length and depth and height and to know the Love of Christ which passeth knowledg that ye might be filled with all the fulness of God There is such an immensity in the Love of Christ as raiseth our desire and hopes to expect all other things from God that belong to our Duty and Happiness If God will do this what will he not do for those whom he loveth He that hath given the greatest Gift will not stick at lesser things He that hath given a Talent shall he not give a Penny He that hath given Christ will he not give pardon to cancel our Debts Grace to do our Duty Comfort to support us in Afflictions Supplies to maintain and protect us during our Service Finally Will he not reward us when our Work is over Reconciliation by his Death is propounded as more difficult than Salvation by his Life Rom. 5.10 For if when we were Enemies we were reconciled to God by the Death of his Son much more being reconciled we shall be saved by his Life 3. It is a Gift in order to other things and therefore he will compleat that Gift Christ came to purchase all manner of Blessings for us the Favour of God The â—ruition of God the everlasting Fruition of God in Glory and all things by the way nâ—câ—â—sary thereunto There are two Argumâ—â—â— implied 1. That God may now do us good without any impeachment of his Honour His Justice and Holiness is sufficiently demonstrated the Authority of his Law and Truth of his Threatnings kept up Rom. 3.25 26. Whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the remission of sins that are past through the forbearance of God To declare I say at this time his Righteousness that he might be just and the justifier of him that believeth in Iesus 2. That after God by an antecedent bounty hath layed the Foundation so broad and deep the consequent bounty which is as the upper Building for which this Foundation was intended will be laid on also It was said of the foolish Builder That he began and was not able to finish Surely the wise God if we be qualified and put no impediment on our part will finish what he hath begun 4. Because the giving of Christ sheweth how freely God will give all things to us he gave Christ unasked unsought to in this instance we see his free and undeserved love This was love to Rebels and Enemies when the World had corrupted their way and cast off God then Christ died for us a consideration which serveth to support our Confidence notwithstanding the sense of our unworthiness In the Covenant of Grace great and wonderful Mercies are given out to a world of Sinners and to our selves among the rest we see how loth God is Sinners should perish That sins may be pardoned if we will accept God's terms that hath given such general testimony of his Love to Mankind his Love to miserable sinners That is willing they should be reconciled that there is not so much difference between us and others as between him and all Now this incourageth us to fulfil the Conditions of the Gospel notwithstanding our unworthiness of the Privileges thereof 1. Vse is Caution Let us not have wrong thoughts of God when we come to him We think of God the Father as one that is all Wrath and Justice and unwilling to be reconciled to Man or brought to it with much difficulty No Christ came on purpose to show the Love and Loveliness of God to us for our Redemption came first out of the Bosom of God and Christ's mission into the World and dying for Sinners was the fruit of his Love and mainly for this end to give us a full Demonstration of the Love of God and his pity to the lost World of Sinners that when our Guilt had made him frightful to us we might not fly from him as a Condemning God but love Him and serve Him and pray to Him as one willing to be Reconciled to us therefore take heed what Picture of God you draw in your Minds Light and heat are not more abundant in the Sun than Love is in God 2. Vse of Direction to us How to conceive of God in Prayer as one that loveth us We have gained a great point when we are peâ—â—uaded of this and can come with this thought into his Presence that I am praying to a God that loveth me and will do me good You will say If I could come to that I have gained a great point indeed But what hindreth There is I confess a two-fold Love his General Love and his Special Love His General Love which intendeth Benefits to us and his Special Love which hath already put us in possession of them His General Love to the lost World and his Love and Mercy to us in particular putting us in possession of the saving Benefits purchased and intended 1. The General Love to the lost World that is a great thing the Devil seeketh to hide and obscure the wonderful Love of God revealed in our Redeemer that we may still fly from God as more willing to Punish than to Save and many poor dark Creatures gratifie his design We are still seeking signs and tokens of God's Love something to warrant us to come to God by Christ and to persuade us
that we shall be welcome if we do so and because we cannot find any thing in our selves that he will admit us we are troubled But all this while we are but seeking the Sun with a Candle What greater evidence of God's willingness to receive you than the Death of Christ than the Institutions of the Gospel This is above all Evidences that he sent his Son to die for us This is like the Iews who when they had seen many Wonders wrought by Christ would still have a new Sign the greatest Sign is given already Christ dying for a sinful World Men and Angels cannot find out a Sign Pledg and Confirmation of the Love of God above that Yet if that be not enough we have another Sign the Promises and Invitations of the Gospel which show his willingness to welcome Sinners Salvation is offered but not to named but described Persons Therefore if we are willing to come under these hopes upon God's Terms this may satisfy our scrupulous Minds there is no Bar put to us but what we put to our selves by our refusing the Grace as God offereth it Certainly God's Love and Mercy to lost Mankind is our first motive and his willingness to impart good things to them upon his own Terms and surely he is well pleased with our acceptance of them 2. There is Special Love where this Grace is applied to us Ephes. 2.4 5. But God who is rich in mercy for his great Love wherewith he loved us hath quickned us when we were dead in Trespasses and Sins He did not begin to love us when we were converted that is of a more ancient and eternal Rise but when he did begin to apply his Love to us and this is no ordinary but great Love when God was angry with us and pronounced Wrath on us in the Sentence of the Law and appeared as an Enemy in the course of his Providence and the apprehensions of our guilty Fears then to be Reconciled and surely this is a great advantage to draw nigh to God as a Reconciled Father This is the Object of our everlasting Love and Joy Rom. 5.11 And not only so but we also joy in God through our Lord Iesus Christ by whom we have now received the Atonement And this is a prop of confidence in Prayer Could we once believe that he dearly loves us and is reconciled to us and taketh us for his Children that he delighteth in our Prosperity Oh how chearfully could we come into his Presence John 16.27 The Father himself loveth you because you have loved me and believe that I came out from God They have not only his Intercession but the Father 's especial Love which is the ground and hope of Audience Now this particular Interest dependeth on something wrought in our Souls by the holy Spirit our Lord mentioneth two things their Faith in Christ and Love to God 1. Faith in Christ or a thankful acceptance of him as our Lord and Saviour therefore called receiving Christ and entitleth us to the Privileges of Christ's Children John 2.12 To as many as received him to them gave he liberty to become the Children of God even to as many as believe in his Name 2. Love to God John 14.21 He that hath my Commandments and keepeth them he it is that loveth me and be that loveth me shall be loved of my Father and I will love him and manifest my self to him And Vers. 23. If any Man love me he will keep my Words and my Father will love him and we will come unto him and make our abode with him We cannot perceive our Interest in the special Love of God but by our Sincerity Faith in Christ and Love to God When we see God's Love taken in our Hearts we may know that he loveth us especially the latter for by the latter the former is manifested also Gal. 5.6 Faith worketh by Love Now the evidences of sincere Love to God are seeking after God and delighting in him if you cannot find the latter the former will evidence it to you Prov. 8.17 I love them that love me and those that seek me early shall find me The desiderium unionis the desiring seeking Love if it be serious and earnest it is sincere though you find not such delightful apprehensions of his Grace to you Clear that once and when you come to Prayer you may know God loveth you and the dearest Friend we have in the World hath not the thousandth part so much as he yea the highest Angel doth not love God so much as he loveth the lowest Saint God loveth like himself becoming the Greatness and Infiniteness of his own Beeing and with this persuasion pray to him Secondly The second ground of Audience is from the fruit of his Love as demonstrated in the New Covenant wherein we have the matter of everlasting Consolation Surely this Clause respects not the effect and sense in our own Hearts but respects the Matter and Object of our Comfort for he prayeth for the Application of it afterwards Comfort your Hearts c. And besides nothing is more fleeting and oftner interrupted than our Comfort in this Life It would contradict plain sense to call that Comfort which Christians feel and actually enjoy everlasting Comfort Therefore I understand it of the Matter and observe this Doctrine That God hath given all true Believers solid ground of perpetual and endless Comfort I will prove it by three Arguments 1. The Comforts propounded are of an everlasting Tendency and Benefit Pardon and Life to free us from everlasting Death and to bring us into the possession of everlasting Happiness when our Souls and Bodies shall be for ever glorified in Heaven Now the Consolation grounded on the promise of Eternal Life whatever it be in our feeling is in its causes and foundation Eternal The Scripture often insists upon this 1 John 2. 25. And this is the Promise that he hath promised us even Eternal Life Heb. 5.9 And being made Perfect he became the Author of eternal Salvation unto all them that obey him We have by Christ deliverance from Sin and and all the Consequents of it not only for a time but for ever Eternal Peace and Felicity is our Portion So it is said Psal. 119.111 Thy Testimonies have I taken for an Heritage for ever for they are the rejoycing of my Heart It is not an Heritage to lean upon for a while as all our Worldly Comforts are but for ever So Psal. 73.26 God is my Portion for ever That is when all other things fail have spent their allowance can afford us no more relief then we begin to enjoy our true and proper Portion It were endless to heap up places Man for his Sin was cast out of Paradise but surely in the other World there is no change of Estate for Men are past their Trial and must be what they are for ever If you could imagin as some have had the large charity to conceit it
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
it to the true love of God or an holy and heavenly mind and life And partly also because if a lively Christianity had been kept up Antichrist had never risen in the World And it is the way to keep him ' out still When the Servants slept the Enemy sowed Tares Matth. 13. A sleepy Religion and corruption of manners made way for corruption of doctrine worship and order It was with the Church according to the Spouses complaint I sleep but my heart waketh Cant. 5.2 Some care there was but much drowsiness and deadness in Religion and that produced the great Apostasie Partly too because there is such a complyance between the nature of Antichristianism and the temper of a carnal heart For superstition and profaneness grow both upon the same Root A lothness to displease the flesh the sensual nature of man is such that it is loth to be crossed and that breedeth profaneness For wherefore do men ingulf themselves in all manner of sensualities but because they are loth to deny their natural appetites and desires and row against the stream of flesh and blood but will walk in the way of their own heart and in the sight of their own eyes Eccles. 11.9 Again if nature be to be crossed it is only a little It â—hall only be in some external actions and obâ—ervances and dead rudiments which neveâ— kill our lusts nor promote the divine life And this pleasing superstition shall make up a Religion which is a fit pillow for a carnal heart to sleep upon Popery is the easiest Religiâ—n for the flesh that can be found out for it never biteth nor disturbeth their lusts The duties of it are like the Pharisees fasting which our Lord compareth to old Wine Matth 9.17 Fit for old dried skin Bottles Well take heed of falling away from a lively Godliness no man entreth seriously upon Religion but with some tasting or rejoicing Heb. 6. now as this decayeth we fall off The Heavenly life is obstructed if not choaked and quite lost Now to prevent this observe two things 1. Your coldness in duties 2. Your boldness in sinning 1. Coldness in duties when the will and affections grow more remiss and the worship of God which keepeth up the remembrance of him is either omitted or performed perfunctorily and in a careless and stupid manner Jer. 2.32 My people have forgotten me days without number Job 27.10 Will he always call upon God will he delight himself in the Almighty God chargeth Israel with growing weary of him and it began in not calling upon him Isa. 43.22 Now when you seldom think or speak of God and do not keep up a delightful Communion with him there is a falling away 2. Boldness sinning when men lose their tenderness and strictness and the awe of God is lessened in their hearts and they do not only sin freely in thought but freely in act have not that hatred of sin and watchfulness that formerly but more abandon themselves to a carnal life You are falling off from God a-pace 2 Pet. 2.20 For if after they have escaped the pollutions of the World through the knowledge of the Lord and Saviour Iesus Christ they are again entangled therein and overcome the latter end is worse with them than the beginning At first the heart checked you for sin but you did not kindly come off were not troubled about it hoped God would pardon it and then you are bold to venture again and so by â—egrees are entangled in the sensual and worldly life Now consider the causes of it 1. Want of Faith in God Heb. 3.12 Take heed Brethren lest there be in any of you an evil heart of unbelief in departing from the living God You have not a sound belief of his being and presence 2. Want of love to God Rev. 2.4 5. Nevertheless I have somewhat against thee because thou hast left thy first love Remember therefore from whence thou art fâ—ln and repenâ— and do thy first works or else I will come unto thee quickly and will remove thy Candlestick out of its place except thou repent Your hearts decline from that love you had to him and his ways and then your work is intermitted 3. Want of a due sense of the World to come Heb. 10.39 But we are not of them who draw back to perdition but of them that believe to the saving of the Soul 4. The love of the present World 2 Tim. 4.10 For Demas hath forsaken me having loved this present World The more that is valued the more your hearts are taken off from things to come and the care about them you have too great a liking either to the profits of the World 1 Tim. 6.10 The love of money is the root of all evil which while some have coveted after they have erred from the Faith or else the pleasures of the World 2 Tim. 3.4 Lovers of pleasure more than lovers of God As the inclination of the heart groweth stronger to sensual pleasures your thoughts of God are less serious and pleasing to you Now look to these things left you grow quite weary of God and the holy life which once you had an affection unto 2. From a true Religion to a false which may be done two ways 1. Out of corruption of mind 2. Out of vile affection 1. Out of weakness of mind as those do that were never well grounded in the truth Eph. 4.14 That we henceforth be no more Children tossed to and fro and carried about with every wind of doctrine by the slight of men and cunning craftiness whereby they lie in wait to deceive 2 Pet. 3.16 In which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction Therefore we need to be established but the forsaking of a truth we were bred in usually cometh from some falseness of Heart Some errours are so contrary to the new nature that they discern them by the unction Joh 2.20 But ye have an unction from the holy one and ye know all things 2. Out of vile affection when they forsake the truth for the advantages of a fleshy Worldly life some places to be gotten by it c. and as the Whore of Babylon hath a Golden Cup Riches and Preferments wherewith it inviteth its Proselytes now these are worse than the former for they sell the birthright Heb. 12.16 Lest there be any fornicator or prophane person as Esau who for one morsel of meat sold his birthright Oh! Christians take beed to your selves Apostasy brought Antichrist into the Church Let it not jure postliminio bring him back again into the Land or into your hearts 2. The next step is the man of sin As the first Apostasy of Adam and Eve brought sin into the World so this great Apostasy brought in a deluge of sin into the Church and defiled the Holy Society which Christ had gathered out of the World
deserve to perish No man perisheth but for his own fault Hos. 13.9 O Israel thou hast â—â—stroyed thy self but in me is thy help Now they that will yield to the deceivableness of unrighteousness justly perish though there be deâ—eit in the Case yet there is unrighteousness in the Case also Fraudulent dealing should not so cozen us as apparent unrighteousness oâ— unfaithfulness â—o Christ should warn us 2. That they are in an actual state of perdition and unlâ—ss they come out of it are undone for ever The Apostles when they propounded Châ—istian Doctrine at first did use this term to distinguish impenitent unbelievers from those that received the Gospel as 1 Cor. 1.18 The preaching of the Cross is to them that perish foolishness but unto us that are saved the power of God So 2 Cor. 2.15 We are unto God a sweet savour of Christ in them that perish and in thâ—m that are saved So he distinguisheth them that receive the Faith and them that receive it not peâ—itent believers are those that are saved but impenitent unbelievers are those that perish that is are for the present during their infidelity and impenitency in an actual state of perdition So 2 Cor. 4.3 If our Gospel be hid it is hid to those that are lost that iâ— who are for the present in a lost condition We know not Gods secret decrees but those that refuse and oppose the only remedy to all appearance are lost men Now this he applyeâ—h to those that yield to Antichrist shewing them that though they are Christians yet they have no more benefit the Gospel than Infidels they receive not the truth these revolt from the owning of it upon carnal reasons And therefore it is foretold Rev. 14.9 10. If any man worship the Beast and his Image and receive his mark in his forehead and in his hand the same shall drink of the wrath of God which is poured out without mixture into the Cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and the presence of the Lamb. That is all those that give up themselves as Servants and Souldiers to the Antichristian Estate and obstinately adhere to and promote that profession they shall taste of the Mediators vengeance which will be very sore and severe Luk. 19.27 These mine Enemies which would not that I should reign over them bring them forth and slay them before me Popery is the high way to damnation 3. It beareth this sense that they are fâ—â—e appointed to perish who are left to these delusions They are such as God hath past by and not chosen to life This is to be considered also for damnable errors take not effect on Gods Elect. Mat. 24.24 If it were possible they shall deceive the very elect The Elect cannot altogether be seduced and drawn away from Christ for God taketh them into his protection and guardeth them against the delusions of false Prophets that if they be for a time they shall not always be deceived So it is said Rev. 13.4 The Locusts shall hurt none of those that had the seal of God in their foreheads The delusions of Antichrist have only their full effect on those who are not elected and sealed upon the Hypocritical professors that live in the visible Church So it is said again Rev. 13.8 All that dwell upon the earth shall worship him whose names are not written in the Lambs book of life And again Rev. 17.8 And they that dwell on the earth shall wonder whose names were not written in the book of life from the foundation of the world The Elect are still excepted which is much for the comfort of the Godly who belong to Gods Election that he shall not prevail over them totally finally God hath chosen you to life Thirdly The reason of this doom because they received not the love of the truth that they might he saved By the truth is meant the Gospel the chief truth revealed in Gods word and the only means of Salvation Eph. 1. â— In whom also ye trusted after that ye heard the word of truth the Gospel of your Salvation This is the truth most profitable to lost Sinners receiving is put for entertaining or believing the words as Acts 8.14 When they heard that Samaria had received the word of God and Acts 11.1 That the Gentiles had received the word and elsewhere This reception must be with love Acts 2.41 As many as received the word gladly and Acts 17.11 They received the word with readiness of mind And this affection must produce its effect so as to convert them unto God Now this is denied of them who are seduced by Antichrist that they never had any true love to the truth nor minded it in order to their Salvation Now the business is whether the clause concerned only the Jews or can be applied to Christians The Jews clearly received not the love of the truth but did refuse Christ and his Salvation And herein the Papists glory of an advantage of turning off this Prophecy from themselves But the Apostle speaketh not of rejecting the truth but of not receiving the love of the truth which is not proper to the Jews but to false Christians The Jews Company rejected Christ and Antichrist was not sent to them for a punishment but wrath came upon them to the uttermost to the excision and cutting off their Nation But here is rendred the reason not of other Judgments but why men are Captives to Antichrist Therefore it is not so to be confined Doct. 1. The subjects of Antichrists power and seduction are those that perish 2. The great reason why God sent this Judgment on the Christian World is because they receieved not the love of the truth 1. Doct. That the subjects of Antichrists power and seduction are those that perish It is a dreadful argument we are upon yet necessary to be known for our caution however to be handled warily 1. It is certainly more meet for us to have a regard of our own estate than curiously to enquire what becometh of others The Apostle waveth judging them that are without 1 Cor. 5.12 I know he meaneth it of the censures of the Church which are not exercised upon Infidels but Christians but so far we may apply iâ— to this case that we should not rashly judge of the eternal state of other persons but rather of things wherein our selves are concerned If the enquiry were only matter of curiosity surely Christs rebuke would silence it What is that to thee Joh. 21.20 for Christ is ill pleased with curiosity about the state of other men but it is fit we should know our own duty and danger and to that end it must be discussed 2. That there is a great diffiâ—ulty of the Salvation of Papists so living and dying if not an utter impossibility Partly because though it should be supposed that they retain the foundation yet they build such Hay and stubble
upon it so many errors in Doctrine corruptions in Worship and Tyranny in Government that if a man could be saâ—ed he is saved but as by fire 1 Cor. 3.13 and no man that hath a care of his Soul wiâ—l either embrace Popery or continue in it where the way is plainest there are difficulties enough and the righteous are scarcely saved and therefore in a questionable way none should venture Worshipping of Angels and Saints departed and Images are no light thing Nor will a serious Christian chuse that way where the Doctrines of the Gospel are so exceedingly corrupted and there is such a manifest invasion of the Authority of Christ by câ—allenging an Universal Headship over his Church without his leave and this maintained by errors and persecutions 3. We must distinguish of those that lived under Popery rather as Captives under this Tyranny than voluntary Subjects of this Kingdom of Antichrist As many holy men did in former times groaning and mourning under the abominations rather than countenancing and pâ—omoting them To these God speaketh when he said Rev. 18.4 Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues They were his people while they were there These were as those seven thousand in Israel that had not bowed the knee to Baal Rom. 11.4 4. There is a difference to be put between those that err in the simplicity of their hearts knowing no better and tâ—ose that withstand the light upon carnal reasons and will not retract their errors though convinced of the degeneration of Christianity For simple ignorance is not so damning as obstinate error Luke 12.48 But he that knew not and did commit things worthy of stripes shall be beaten with few stripes c. and 1 Tim. 1.13 But I obtained mercy because I did it ignorantly in unbelief The Scriptures many times condemn a way as a way of ruine but all in that way are not damned as John 4.22 Salvation is of the Iews There it is eminently dispensed and yet therefore it followeth not that all the Samaritans were damned Some among them though tainted with the errors of their Country might have such knowledge of the law of God and love to him as might be effectual to Salvation 5. We must distinguish between Papists so living and so dying many by Gods grace may have repentance conferred upon them at death and though they lived Papists might die as reformed Christians seeking Salvation by Christ aloâ—e in the way of true Faith and Repentance and so the Lord may manifest his compassion to them pardoning the errors of their lives 6. We must distinguish Times God might dispense with many in the times of universal darkness and Captivity more than he doth afterwards when the light of the Gospel breaketh forth and his Trumpet is sounded to call them forth Whosoever shall compare Iohn Fierus and Iohn Calvin will find they were assisted by the same Holy Spirit of God though the one lived and died a Papist and the oâ—â—er was â—n eminent instrument in reforming tâ—e Church of God but an ignorant fear of separation from the Catholick Church caused many to do as they did but much more doth it hold good in the times before Our Fathers if alive would not have condemned us nor should we condemn them being dead before they had these advantages which we now enjoy Illi si reviviscerent c. saith Austiâ— in a like Case 7. We must distinguish between Popish Errors some are more Capital as Adorations of Images Inovocation of Saints Justification by the merit of Works Inhibition of the Scriptures c. others not so deadly as when too much reverence is given to Ecclesiastical Orders and Constitutions Penance Auricular Confession Fasting c. Now though the Case of a reâ—l Papist who is compleat in this mystery of Iâ—iâ—uity and refuseth hateth persecuteth the truth offered be desperate yet the Lord â—ay in tender mercy accept of other devout Souls who yet live in that way if they hold the head and the foundation 1. Vse Let us not think Popery a light thing which the Lord so peremptorily threatneth Surely it is no liâ—â—â—e mercy that we are freed from it Therefore we should be thankful for the light we have and improve it well while we have it and hold it fast What hope soever we may have of men living in former times and foreign Countries where they knew no better but after such express warnings what hope can we have of English Papists considering the time when Rome is not grown better but worse and what was common opinion is now made an Article of Faith and when the truth is taught and so clearly manifested so that for any by their own voluntary choice to run into Popery it is a pâ—ain defection from Christ to Antichrist and wilfully to drink that poison which will be the bane and ruine of your Souls 2. The great reason why God sent this Judgment upon the Christian World is to punish those that received not the love of the Tâ—uth Here I shall enquire 1. How many ways men â—ay be said not to receive the love of the â—ruth 2. How just their punishment is fâ—r such a sin 1. Iâ— stating this sin 1. It is supposed that â—he truth and doctrine of Christ is made known to a people yea cometh among them with great Evidence Conviction and Authority For it is not the want of means but want of love that it is charged on them And the plenty of means aggravateth their fault and maketh their Condemnation the â—ore just John 3.19 This is the Condemnation that light is come into the world and men loved darkness more than light The truth was not for their turns but was contrary to their lusts and passions and prejudices and these they preferred before the light of the Gospel shining to them 2. That as inevidence of doctrine was not the cause of not receiving the truth so not bare weakness of understanding no it is not weakness but wilfulness which is here intimated not a defect of their minds but their hearts Joh. 8.15 Because I tell you the truth ye believe me not It was not weakness but prejudice hindred their believing They despised the grace of God yea hated it for their lusts sake Their lusts lie more in opposition to the truth than speculative doubts and errors Luke 16.14 And the Pharisees who were covetous when they heard all these things they derided him the words are blew their Noses at him The sensual carnal and ungodly World scorneth heavenly doctrine and pure Christianity is distasted by false Christians Err in mind err in heart 3. It is not enough to receive the truth in the light of it but we must also receive it in the love of it or it will do us no good To make the truth operative 1. Knowledge is necessary and also Faith and then Love Knowledge for without knowledge the
heart is not good Prov. 19.2 Nothing can come to the heart but by the mind the will is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a choice or desâ—re guided by reason and the Gospel doth not work as a charm whether it be or be not understood No the purport or drift of it must be known or how can it have any effect upon us Next to knowledge to make it work there must be Faith when we apprehend a thing we must judge of it whether it be true or false how else can it make any challenge or lay claim to our respect 1 Thess. 2.13 Ye received it not as the word of men but as it is truth the word of God which worketh effectually in you as it doth in all them that believe Faith doth inliven our actions about Religion to hear of God and Christ and Heaven doth not stir us unless we believe these things Well next to Faith there must be Love for apprehension and dijudication are acts of the understanding only but love belongeth to the will and we must believe with all the heart Acts 8.37 There may be knowledge without Faith as an Heathen may understand the Christian Religion though he believe it not profess it not And there may be Faith without love for there is a dead faith James 2.20 which rests in cold opinions without any affecâ—ion to the truth believed Love pierceth deeper into the truth and maketh it pierce deeper into us As a red hot Iron though never so blunt will run farther into an inch board than a cold Tool though never so sharp And love maketh it more operative there is notitia per visum notitia per gustum A knowledge by sight and a knowledge by tasâ— A man may guess at the goodness of Wine by the Colour but more by the tast that is a more refreshing apprehension And Augustine prayeth Fac me Domine gustare per amoren quod gusto per cognitionem Lord make me tast â—hat by love which I tast by knowledge Surely we are never sound in Christianity till all the light that we receive be turned into love These great things are revealed and represented to our Faith not to please our minds by knowing them but to quicken our Love Faith alone is but as sight and Faith with Love is as tast Now it is more easy to dispute a man out of his belief that only seeth than it is him that tasteth and knoweth the grace of God in truth This is the true reason of the stedfastness of weak and unlearned Christians though they have not such distinct conceptions and reasonings as maâ—y learned men have yet their Faith is turned into love and a man is better held by the heart than by the head And though they cannot dispute for Christ as one of the Martyrs said they can die for Christ. But alas many receive the truth in the light thereof but few receive it in the love of it and so lie open to deceit 4. This love must not be a sleight affection for that will soon vanish but we must be rooted and well grounded and have a good strenght The stony grouâ—d had some love to the word Matth. 13.20 21. But he that receiveth the word in stony places the same is he that heareth the word and anon with joy receiveth it yet he hath not root in himself but dureth but a while for when Tribulation of Persecution riseth because of the word by and by he is offended So also of the Thorny ground He heareth the word and the care of this World and the deceitfulness of riches choak the word and he becometh unfruitful ver 22. Now what are the defects of this love 1. It is not radicated A pang of Love or flash of Zeal whereas we should be rooted and grounded in love Eph. 3.17 Hypocrites had a tâ—st Heb. 6. 4 5. For it is impossible for those who were once enlightned and have tasted of the Heavenly gift and were made partakers of the Holy Ghost and have tasted the good word of God and the powers of the world to come if they shall fall away to renew them again unto repentance Tasted but did but tast did escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.20 yet not having a good Conscience may make Shipwrack of Faith 1. Tim. 1.19 2. It is partial The Gospel offereth great priviledges and it is also a pure holy rule of obedience Acts 2.41 This word of God is made up of Precepts and Promises God offereth in the Covenant exceâ—lent benefits upon gracious terms and conditions there must be a consent to the terms as well as an acceptation of the priviledges The confidence of the priviledges serveth to wean us from the false happiness therefore that must be kept up Heb. 3.6 But Christ as a Son over his own House whose are we if we hold fast the confidence and the rejoicing of the firm unto the end And the consent to the terms bindeth our duty upon us Isa. 56.4 Now as willingly as we yielded at first we must keep up the same fervour still Deut. 5.29 Oh that there were such an heart in them that they would fear me and keep all my Commandments always That it might be well with them and with their Children for ever But whole pure Christianity is not loved by false Christians therefore when Religion crosseth their interests and the bent of their lusts they seek to bring Religion to their hearts not their hearts to Religion 3. It is not strong and in such a prevalent degree as to controul other affections it is but a passion a pleasure and a delight they take on for a time not the effect of solid judgment and resolution A joy easily controuled and overcome with other delights therefore Christ requireth a denial of all things for a close adherence to him and his Doctrine And hath told us Matth. 10.37 He that loveth Father and Mother more than me is not worthy of me and Luke 14.26 Cannot be my Disciple This is a love to which all other loves must give way and be subordinate Many love the truth a little but love other things more will be at no cost for it Solomon giveth advice Prov. 23.23 Buy the truth and sell it not In lesser points we must do nothing against the truth for though the matter contended for be never so small yet sincerity is a great point but in the greater truths we should purchase the knowledge of them at any rate and be faithful to Christ what ever it cost us 4. This slight love may arise from Worldly respects Now in the Text it is said they received not the love of the truth that they might be saved It should arise upon eternal reasons and considerations of the other World which only produce abiding affections Heb. 10.39 We are not of them that draw back to â—erdition but of them that believe to the saving of the Soul In closing with Christianity that must be fixed as our
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
Negatively they believed not the truth That is received not the Gospel in the simplicity of it as revealed by Christ and his Apostles and recorded in the Scriptures but wilfully and for their interests sake gave up themselves to these corruptions 2. Positively had pleasure in unrighteousness in the 10 th verse it was They received not the love of the truth Now when the meritorious cause is repeated there is something more added They had a love to and delight in other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here two things must be explained 1. What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness 2. What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking pleasure in unrighteousness 1. What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness Righteousness is giving every one his due and denying them their due is unrighteousness There is a giving man his due and a giving God his due Matth. 22.21 Render unto Caesar the things which are Caesars and unto God the things that are Gods Righteousness is often put for giving man his due Titus 2.12 That we should live soberly righteously c. and giving God his due which is worship and reverence Psal. 29.2 Give unto the Lord the glory due unto his name And again Ps. 96.8 Give unto the Lord the glory due to his name bring an offering and come into his Courts Now this unrighteousness here spoken of is principally meant in the latter sense False ways of worship are the greatest unrighteousness that can be practised For the duty that we owe to God is the most righteous thing in the World Now by false worship you withdraw the Glory of God from him and communicate it to another Worship is his own proper due both by the light of nature and Scripture and therefore the Gentiles which had the light of nature are said to detain the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.18 why the reason is rendred in the after Verses 23. They changed the glory of God into an Image made like a corruptible man Ver. 25. They changed the truth of God into a lie and worshipped and served the Creature more than the Creator This was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their unrighteousness or injurious dealing with God So the Antichristians that had the light of Scripture though under palliated pretences changed the truth of God into a lie loved their own errors more than simple and plain Christianity or the true knowledge of God and diverted the worship from himself unto an Idol 2. They had pleasure in unrighteousness in these things they please themselves not lapse into it out of simple ignorance and error of mind And so the Apostle parallels the two great Apostasies That from the light of nature and that from the light of the Gospel Light of nature Rom. 1.32 Not only do these things but have pleasure in them that do them Light of Scripture Have pleasure in unrighteousness they are mad upon their Idols and Images not only are Idolaters but delight in Idolatry and Image-worship Psal. 97.7 That boast themselves of Idols Now to observe some things 1. Errors of Judgment as well as sins of practice may bring damnation upon the Souls of men All sins do in their own nature tend to damnation Rom. 6.23 For the wages of sin is death And Errors of Judgment are sins for they are contrary to the rule or law of God 1 Joh. 3.4 Whosoever committeth sin transgresseth also the Law for sin is the transgression of the Law Any swerving from the Law is sin And they are inductive of other sins for if the eye be blind the whole body is full of darkness Matth. 6.23 It perverâ—s our zeal There is nothing so mischievous wicked and cruel that a man blinded with error will not attempt against those that differ from him Ioh. 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 A blind Horse is full of metal but ever and anon stumbleth Therefore if a man be not guided by sound Judgment his zealous affections will precipitate him into mischief As the Jews that persecuted Christ and his Apostles had a zeal of God but not according to knowledge Rom. 10.2 So the Popish Zealots with what fury have they persecuted the innocent and sincere servants of Christ The Papists would be angry if we should not reckon St. Dominick a zealous man and the poor Albigenses felt the bitter effects of that zeal in the destruction of many thousands by inhumane Butcheries and Villanies about Tholouse c. The Lord deliver us from the furies of transported brain-sick Zealots 2. Though all errors may bring damnation upon the Souls of men yet some more especially than others may be said to be camning As 2 Pet. 2.1 Some shall bring in damnable Heresies Now this may be either from the matter or manner of holding them 1. From the matter if destructive of the way of Salvation by Christ. Some are utterly inconsistent with Salvation and eternal life as errors in the fundamentals in Religion As suppose that a man should reject or refuse Christ after a sufficient proposal of the Gospel to him there is no question but this is damning unbelief Joh. 3.19 And this is the condemnation that light is come into the World and men loved darkness rather than light because their deeds were evil But yet we are not to say that alone damneth There are other things necessary to Salvation contained under that general truth The Scripture saith Joh. 17.3 And this is life eternal that they might know thee the only true God and Iesus Christ whom thou hast sent There is the sum of what is necessary to Salvation That God is to be known loved obeyed worshipped and injoyed and the Lord Jesus to be owned as our Redeemer and Saviour to bring us home to God and to procure for us the gifts of pardon and life and this life to be begun here and perfected in Heaven Other things are of moment to clear these necessary truths but they may be all reduced thereunto The truth is the question about the matter to be believed is not what divine Revelations are necessary to be believed or rejected when sufficiently proposed for all points without exception are so but what are simply and absolutely necessary to eternal life and these are points of faith and practice and obedience The points of Faith are a knowledge of God in Christ and practice that we be regenerated Joh. 3.5 Except a man be born of water and of the spirit he cannot enter into the Kingdom of God And live an holy life Heb. 12.14 Follow peace with all men and holiness without which no man shall see the Lord. 2. For the manner 1. When men profess what they believe not and voluntarily chuse error for Worldly ends though it be a less error against the Scripture and consistent with the main tenour of Salvation yet it taken up against Conscience for by-ends
temporal Favours and the Comforts of this Life but a renewed Heart is most taken up with spiritual and heavenly Blessings A Man may give thanks carnally as well as pray carnally A carnal Man in Prayer giveth vent to the desires of the Flesh. Iames 4.3 So in Blessing God he may speak from the relish of the Flesh though usually carnal Men seldom give thanks to God Hosea 12.8 I am become rich I have found me out Substance c. Surely Spiritual Blessings should have the preheminence because they concern our well-being and they discriminate us from others which temporal Mercies do not Eccl. 9.1 2. For all this I considered in my Heart even to declare all this that the Righteous and the wise and their works are in the Hand of God no Man knoweth either Love or Hatred by all that is before them All things come alike to all there is one event to the righteous and to the wicked to the good to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the Good so is the Sinner and he that sweareth as he that feareth an Oaâ—h The wicked have many of these Mercies Psal. 17.14 From Men of the World which have their portion in this Life and whose Belly thou fillest with thy hid treasure they are full of Children and leave the rest of their Substance to their Babes And they may own God in them as pleased and well satisfied with the prosperity of the Flesh or a desirous to have more 3. That the best prospect we have of God's Goodness to us as to those spiritual Mercies is in Election 1. There we see all our Blessings in their rise fountain and bosom-cause which is the eternal Love and Grace of God Dulcius ex ipso Fonte Waters are sweetest and freshest in their Fountain there we see that antecedent Love which provided a Redeemer for us which should be matter of continual Love and Reverence to us Ioh. 3.16 There we see the rich preparations of Grace in the new Covenant which could never have entred into our Hearts if elective love had not provided them for us 1 Cor. 2.9 There we see what it was that disposed all those Providences that conduced to our good Biâ—th Education Acquaintance Relations alas we knew not the means of all these things but elective Love was at work for us to cast all circumstances that we might be best taken in our Month. Rom. 8.28 There we see what it was that made all the means effectual to draw us unto God Jer. 5.3 He loved uâ— with an everlasting Love 2. It sheweth us the Lord's distinguishing Grace and who it was that made us differ from others who are left to perish in their Sins All are not called and why we Joh. 14.22 Iudas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the World yea many mighty and many noble are not called 1 Cor. 1.26 God taketh not all nor any of the highest in esteem among Men not many wise and prudent Matth. 11.25 26. At that time Iesus answered and said I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto Babes even so Father for so iâ— seemed good in thy sight Yea many others arâ— left to perish by their â—wn delusions The Reprobates are Specula Iudicii Divini Thâ— Judgments of God on the wicked do exceedingly amplify his Mercies towards us It was the meer elective love of God issuing forth by his powerful and differencing Grace that puâ— the distinction between us and others Surely his peculiar Love to our selves doth most affect us 3. There we see that Grace tâ—at doth take off all self-boasting Eph. 2.8 9. For by Grace are ye saved through Faith and that not of your selves it is the gift of God not of works lest any Man should boast Elective Love prevented all actual or foreseen worth in us And from first to last it is carried on in a way of Grace the Means the Efficacy all is of Grace This was God's great end that Grace might be admired and esteemed by us and be matter of eternal Praise and Thanksgiving Eph. 1.6 To the praise of the Glory of his Grace wherein he hath made us accepted in the Beloved The whole Design is to shew us how we are beloved of God and that we may love him again 1. Vse If Election be the great matter of Thanksgiving to God Then surely this Doctrine should be heard in the Church for the Life and Soul of Christian Religion is Gratitude and what feedeth Gratitude is of great use unto us our Gratitude doth not rise high enough till it come to the first cause that stirred and set all the Whâ—â—ls awork in the business of our Salvation Surely this is a very profitable Point 1. To detect the pride of Man for here we see the true and proper cause of difference between us and others 1 Cor. 4.7 Who maketh thee to differ The difâ—erencing Grace of God proceeding from his Election is the only true Grace 2. Nothing more extolâ—eth the Glory of God in our Salvation For if Man can assume nothing to himself the Glory alone redoundeth to God The more reason and cause why some are chosen and others past by is God's good Pleasure Matth. 11.26 Even so Father because it pleased thee Christ himself consents to it giveth Thanks for it as an act of free and undeserved Mercy 3. No greater incentive to Holiness For here we see the absolute necessity of it together with the strongest sweetest motive to enforce it 1. The absolute necessity of it because it is a necessary means to bring God's purposes to pass Eph. 1.4 He hath chosen us that we should be holy and without blame before him in love He hath chosen none to enjoy everlasting Glory after this Life but such as he hath chosen to be holy here First they must be sanctified and renewed by the Spirit and then walk in all holy Conversation and Godliness And whatever assurance of Election is pretended unto them who lead an unholy Life it is but a vain presumption or ungrounded Perswasion yea a strong Delusion Secondly Here is the sweetest and strongest Motive to enforce it and that is the singular Love of God which breedeth in us a sincere Love to God again and all serious endeavours to approve our selves to him in purity of Living There is no such constraining force in any thing as there is in Love 2 Cor. 5.14 For the Love of God constraineth us c. And no such Holiness as that which floweth from it this is thankful and Evangelical Obedience 4. It is the ground of our solid Comfort in the midst of all the Calamities and Temptations of the present Life because our final happiness is appointed to us by God's electing Love Luk. 12.32 Fear not
is the Author It is not an Invention of Man but a Secret that came from the Bosom of God Again it is called Christ's Gospel The Gospel of our Lord Iesus Christ 2 Thess. 1.8 As the principal Subrevealer who made known unto us most fully the Mind of God And then on the Apostles who were Instruments chosen and intrusted by Christ to declare it to the World both by Word and Writing The Scripture is an Authentick Record wherein all things are delivered to us both concerning our Duties and Priviledges Therefore when he saith our Gospel he doth not mean it of principal Revelation but in regard of Dispensation and Trust. 1 Tim. 1.11 The glorious Gospel of the Blessed God is committed to my trust Therefore this word our Oospel is 1. A word of Fidelity that argued the Conscience to this Duty that owneth the Trust committed to him and that this was his chief Work and Charge 1 Cor. 9.17 A Dispensation of the Gospel is committed unto me 2. It is a word of Esteem Love and Affection what we love we call ours Rom 16.25 Now to him that is able to stablish you according to my Gospel Paul was glad he had such Interest in it as to be a Preacher of it And Believers should be glad they are partakers of the benefit Ephes. 1.13 In whom ye trusted after ye heard the Word of Truth the Gospel of your Salvation It is theirs and ours Oh blessed be God for this 3. It is a work importing Diligence our Gospel that which he preached with so much Labour and Hazard he followed this Work close Acts 20.24 I count not my Life dear that I may finish my Course with joy and the Ministry which I have received of the Lord Iesus to testifie the Gospel of the Grace of God He was willing to die and suffer any thing for the Gospels sake 4. The Consent and Harmony between him and the rest of the Apostles Sometimes he calleth it My Gospel to assert his own Apostolical Authority as Rom. 2.16 Sometimes Our Gospel 2 Cor. 4.3 to note their common Consent who were the authorized Messengers of our Lord Jesus Christ. It is our Gospel the same jointly attested by all Christ's chosen Messengers 3. The ends of this Calling They are either Subordinate or Ultimate 1. Subordinate in the word Whereunto he hath called you that is to Faith Holiness and Salvation we are called to all 1. God calleth us to the Faith of the Gospel he hath not only ordained us to believe but called us to believe without Calling there can be no Faith Rom 10.14 How shall they believe in him of whom they have not heard But upon Calling there must be Faith or else we make void the Dispensation of God which we are under 1. There must be a belief of the Gospel in general The voice of the Creatures calleth upon the Gentiles to believe an Infinit Eternal Power that made Man and all Things And the condemnation of the Gentle World is that they know not God and glorifie not God as God after this Revelation made to them but to believe in Christ is a mystery to Nature and dependeth upon God's special Revelation in the Gospel Therefore the Eternal and Internal Power of the Spirit accompanieth it to convince the World that it is Sin not to believe in Christ. The External Power in Miracles and the Internal in the Illumination of the Mind John 16.9 The Spirit shall convince the World of Sin because they believe not in me That is receive not the Faith of the Gospel or believed not that Christ was the true Messiah the great Prophet and Doctor of the Church 2. This Call doth aim at not only a belief of the truth of the Gospel in general but also a particular Affiance in Christ according to the terms of the New Covenant General assent to the truth of the Gospel is only considerable as it leadeth on other Things Now that I may not wander I will refer them to two Things 1. A Fiducial Assent 2. An Obediential Confidence This is the belief of the Truth we are called unto 1. The Assent must be Fiducial or accompanied with a trust in Christ. Ephes. 1.13 In whom ye also trusted after that ye heard the Word of Truth the Gospel of your Salvation The meaning is the Gentiles after they heard the Gospel and believed the Truth they did trust themselves in the Hands of Christ to be brought by his Saving and Healing Methods to eternal Happiness It is a mighty thing to have such a Belief as may produce Trust or a venturing our selves in the Hands of Christ against all hazards and whatever befalleth us are content to save our Souls on his Terms This breedeth holy Security or Courage 2 Tim. 1.12 For I know whom I have believed and I am persuaded that he is able to keep that which I have committed unto him against that Day 2. This Confidence must be Obediential not a devout Sloath or Carelessness To trust in his Mercies and neglect his Precepts crosseth the Tenor of his Covenant Psal. 119.60 I made haste and delayed not to keep thy Commandments It is true Religion when Faith Love and Hope concur Jude ver 20 21. But ye Beloved building up your selves on your most holy Faith joyning in the Holy Ghost keep your selves in the Love of God looking for the Mercy of our Lord Iesus Christ unto Eternal Life I know there is a trusting in his Pardon for our Failings and that Justification is a great Privilege as well as Salvation but Pardon is promised to the Sincere that with an honest Heart perform their Duty Psal. 32.2 Blessed is the Man to whom the Lord imputeth not Iniquity and in whose Spirit there is no guile And Rom. 8.1 There is no Condemnation to them who are in Christ Iesus who walk not after the Flesh but after the Spirit So that still our confidence in Christ must be obediential 2. We are called to Holiness this is every where asserted in the Scripture 1 Thess. 4.7 For God hath not called us to Vncleanness but to Holiness And it enforceth it on seveveral Grounds As 1. That there may be a likeness between the Person calling and the Persons called 1 Pet. 1.15 But as he that called you is Holy so be ye holy in all manner of Conversation It is true Religion to imitate what we worship For Knowledg and Esteem always work an Assimulation and therefore if we know the True God and love him we will study to be like him Certainly we have not a true knowledg of God if we do not know him to be a Pure and Holy God he hath shewed it in his Laws shewed it in his Providence and shewed it in his Gospel by which we are called The Gods of the Heathen taught Sin by their own Example Their impure Lives are recorded by their Poets Austin tâ—lleth us of a Young Man who was encited to Wantonness by seeing the
even our Father II. The Ground of Audience and success are intimated which are two 1. God's Love which hath loved us 2. The Pledges of his Love which are also two 1. Without us 2. Within us 1. He hath given everlasting Consolation 2. Good hope through Grace III. The Blessings prayed for 1. Increase of Comfort comfort your Hearts 2. Perseverance or Establishment And stablish you in every good Word and Work Where by every good Word is meant the sound Doctrine of the Gospel by every good Work holiness of Life So that here is a great harvest of Matter but we must gather it in by degrees for all cannot be spoken of at once First We begin with the Persons to whom the Prayer is addressed Now our Lord Iesus Christ himself and God even our Father That is I beseech the Lord our Saviour and God our Father to comfort and stablish you The Observations for this Branch shall be brief and short because the proper seat of them lieth else-where I. That Exhortations prevail little without Prayer He had exhorted them to hold fast the Traditions and presently addeth Our Lord Iesus Christ and God the Father stablish you in every good Word and Work It is good to observe how all the parts of the Apostle's Discourse cohere and agree together He first blesseth God for their Election and then sheweth how it is accomplished by Vocation or Effectual Calling Yet the effectually Called need Quickning and Exhortation that we may concur to our Salvation in that way which is proper to us But left the business should seem wholly to rest upon our Will he carrieth up the Matter to God again by Prayer Election doth not exclude God's Means which is Vocation nor Man's means which is Exhortation but that availeth little unless the Matter be brought before God again by Prayer Now this Method is necessary 1. Because all from first to last come from God he is Alpha and Omega First and Last all Things are from him through him and to him The business began with God in his Election and is still carried on through God not only by Effectual Calling but actual Assistance which giveth Success and Blessing and then the Glory of all redoundeth to him 2. Because what cometh from God must be sought of God Ezek. 36.37 I will yet for this be enquired of by the House of Israel to do it for them Compared with the 26 Vers. A new Heart will I give you and a new Spirit will I put within you We must express our desires to God for things agreeable to his Will for God will not force Spiritual Blessings upon us nor give them to us unless we desire them Some things he gave us unasked and without our desire consent or knowledg as a Mediator a New Covenant or offers of Grace yea the first gift of the Spirit but in other things we are obliged to ask 3. A great part of Man's Duty dependeth on Prayer seriously performed There is nothing so conducible to the maintaining of Communion between us and God as a daily sence of our Emptiness and God's both Fulness and readiness to supply all our Wants 1. That it is so that we are empty and God is All-sufficient otherwise there would not be a foundation for Practical Godliness That we are empty John 15.5 Without me ye can do nothing Not only nihil Magnum but Nihil So 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves for our sufficiency is of God That is we are not able to think any thing in order to the Conversion of other Men or our selves we cannot imagin to enter upon this design without any hope of success without God That there is a Fulness in God to supply all our Wants Ephes. 3.20 Now unto him that is able to do exceeding abundantly aboâ—e what we can ask or think that is above what we can imagine and pray for If any Man seriously address himself to any serious Business he is full of Imaginations may it be effected yea or no Alas God outworketh their Thoughts and Prayers and doth things which never entred into our Hearts to conceive That there iâ— a Readiness in God to supply all our Wants otherwise our Prayers would be little encouraged and be dead in the Mouth Now James 1.5 If any Man lack Wisdom let him ask it of God who giveth to all Men liberallâ— and upbraideth not You need not make sâ—ruple or be ashamed to consult with God upon every occasion for he is ready and hath not a conâ—ined Bounty like ours who waste by giving and give from our selves what we impart to others 2. That without this Communion with God would be interrupted and all Religion would die and languish For if we had the Stock in our Hands we would forget and forsake our Father but when still we must be enabled by God to every good Work and we cannot have it unless we acknowledg Him and seek it of him by Prayer Thâ—s keepeth up a sensible dependance of the Creature upon God this Dependance begets Observance Phil. 2.12 And they that continually receive their Dole and Portion from Him are obliged to please him in all things Vse of Direction When you come to wait on the Word or receive here any quickning Exhortation call God into the Business that the thing may not die away in your Hearts Make conscience of Praying as well as Hearing you hear from Man in God's Name but carry it again to God that he may bless it All Religion is carried on between the Pulpit and the Throne of Grace You will thrive if you conscienciously make use of both Ordinances if you hear of Christ in the Word and make use of him in Prayer II. Observation That Prayer must be made to God alone Psal. 65.2 Oh thou that hearest Prayer unto thee shall all Flesh come The Apostle here addresseth himself to God and so must all Flesh. I. He alone is capable of hearing Prayers We conceive of God as an infinite Being Wise Powerful and Good as knowing all things as able to do all things as willing to give all things that we can in reason and righteousness ask of him 1. He knoweth all things our Persons Wants Necessities Prayers Our Persons God knoweth that there is such a Creature in the World as thou art for surely God knoweth whom he hath made and whom he supporteth and governeth A notable Instance we have Acts 9.11 And the Lord said unto him Arise and go into the Street that is called Straight and inquire in the House of Judas for one called Saul of Tarsus for behold he prayeth What a description is here of God's particular Providence the City of Damascus the Street called Straight the House of one Iudas the Person a Lodger there one Paul of Tarsus the Action he was imployed in behold he Prayeth He knoweth our Wants and Necessities Mark 6.8 Your Father knoweth what things you
Temptations 1 Pet. 1.3 5. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant Mercy he hath begotten us again unto a lively hope by the Resurrection of Iesus Christ from the dead c. Who are kept by the Power of God through Faith unto Salvation 5. He will give you the Kingdom Luke 12.32 Fear not little Flock for it is your Father's good pleasure to give you the Kingdom 2. On the other side this Relation bespeakâ—th Duty For if God be a Father we must carry our selves as Children by our subjection to him that is by submission to his Disposing-Will and obedience to his Governing Will. 1. By an absolute submission to his Disposing-Will For if you would enjoy the Privileges of God's Family you must submit to the Discipline of his Family Heb. 12.6 7 8 9. For whom God loveth he chasteneth and scourgeth every Son whom he receiveth If you endure chastening God dealeth witâ— you as with Sons for what Son is he whom the Father chasteneth not But if you are without chastisement whereof all are partakers then are ye Bastards and not Sons Furtâ—ermore we have had Fathers of our Flesh which chastened us and we gave them Reverence Shall we not much rather be in subjection to the Father of Spirits and live In Heaven where there is no danger of Sin there is no use of the the Rod but while we are in the Flesh we need Correction and if God should not give it us we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Legitimate but Degenerate Sons But in the 10th Verse the Apostle argueth from God's Paternal Authority For they verily for a few days chastened â—s after their own pleasure bâ—t he for our profit fit that we might be partakerâ— of his Holiness Children though they take â—t ill to be beaten by others yet not by their Parents who under God are the cause of their Being and love them and in correction of them seek their Good Much more do we owe this respect to our Heavenly Father who hath a more absolute right over us Parents may err through want of Wisdom their Chastisements may be arbitrary and irregular do much in Passion rather than Compassion but all God's Chastisements come from purest Love and are reguâ—ated by perfect Wisdom and tend to and end in Holiness and Happiness 2. Obedience to his Governing Will. The great duty of Children is to love please obey and honour their Father Mal. 1.6 A Son honoureth his Father and a Servant his Master If I be a Father where is mine Honour If I be a Master where is my Fear 1 Pet. 1.14 15. As obedient Children not fasâ—ioning your selves according to the former lusts in your Ignorance But as he which hath câ—lled you is Holy so be ye holy in all manner of Conversation John 15.8 Herein is my Father Glorified that ye bear much Fruit so shall ye be my Disciples There should be a great tenderness upon us to do any thing that may be a breach of God's Law or tend to God's Dishonour What diligent Observers were the Rechabites of the Institutions of their Family Jer. 35.6 But they said We will drink no Wine for Jonadab the Son of Rechab our Father commanded us saying Ye shall drink no Wine neither ye nor your Sons for ever VI. Observ. They to whom Christ is a Lord to them God is a Father his special Fatherly Love floweth in the Chanel of Redemption and is brought about by the Gospel The Lord from all Eternity predeterminated some to the Adoption of Sons Eph. 1.5 Having predestinated us to the Adoption of Children by Iesus Christ to himself according to the good pleasure of his Will But how doth he bring to pass this Decree By the Redemption of Christ. It is no mean Privilege Christians that needeth so much ado to establish it Gal. 4.4 5. Buâ— when the fulness of the time was come God sent forth his Son made of a Woman made under the Law To redeem them that were under the Law that we might receive the Adoption of Sons Christ came to be the Foundation of a New Covenant before we could have this Privilege Well but whence ariseth our actual Interest I answer By accepting the offer of the Gospel or receiving and owning Christ to the ends for which he came into the World or God sent him into the World John 1.12 But as many as received him to them gave he power to become the Sons of God even to them that believe on his Name That is by depending on his Merits for our Reconciliation with God and submitting to his Laws that he might reduce us to our Primitive Obedience and Love to them Vse Therefore if you would have a share in this blessed Privilege 1. You must be Regenerated by his Spirit for the Relative Change dependeth on the Real our State is not changed till our Natures be changed Iohn 1.12 13. Being born again of the Will of God If you would enter into God's Family and enjoy the Privileges thereof you must be changed by the Spirit 2. There is required on your part an entrance into the Kingdom of the Mediator by Faith and Repentance Matth. 18.3 Except ye be Converted and become as little Children ye shall not enter into the Kingdom of God As little Children are newly entred into the World and beginning their Life all things are become new to them So those that have the priveleges of God's Children must become as little Children enter into a new State carry on a new Life and Trade with which they were not acquainted before Our first admission is by a consent to the New Covenant Gal. 3.26 Ye are all made Children of God by Faiâ—h in Christ depending on the merit of Christ's Sacrifice and binding our selves by a solemn Word to perform the Duties required of us which we renew again in the Lord's Supper VII That we most comfortably come to God by Christ for Grace when we consider our Interest in him and Relation to him Their Relation is here intimated for Jesus Christ is our Lord and God is our Father and surely our Lord will not refuse his own Subjects nor our Father be strange to his own Children 1. It is certain that among Men Relation to any Person or thing indeareth them to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men love their own Children though not so fair and good as others yet they are their own And is it not so as to God See Iohn 13.1 Having loved his own that were in the World he loved them unto the end And Iohn 17.6 I have manifested thy Name to the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word 2. Interest giveth us more incouragement Isa. 63.19 We are thine thou never bearest rule over them they were never called by thy Name That is we are thy People thy Subjects so called so accounted
Holiness And his unchangeable Love which doth not vary and alter with our Condition Heb. 12.6 Whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth He is our God still though he seemeth to deal hardly with us We learn of Christ on the very Cross to cry My God Matth. 27.46 and if we cannot find enough in him when the Creatures and our natural Comforts fail it is meet we should lose them Heb. 3.18 Though the Fig-tree should not blossom c. yet I will rejoyce in the Lord I will joy in the God of my Salvation This is the sum of God's Comforts and when these things are suggested to us God comforteth our Hearts 3. When by these means God worketh Comfort in us Joy is often called the Comfort of the Spirit and Ioy in the Holy Ghost Rom 14.17 Now all the Spirit 's Works are singular and do much exceed the natural Work of Man's Heart The groans which he stirreth up in Prayer are unutterable Rom. 8.26 His Joys unspeakable and glorious 1 Pet. 1.8 The Heathens counted that Fire more sit and pure for their Altars whicâ— was inkindled by a Sun-beam rather than a Coal taken from a common Hearth So this Comfort which is raised in us by the Holy Ghost is more Rich and Glorious and Affective than that which is the fruit of our bare Reason or the meer working of our Human Spirit even in the common grounds of Christian Comfort Or as Elementary Fire differeth from Culinary and Kitchin Fire and is much more pure So doth this Joy which is immediately wrought in us by â—he Spirit from all Joy that we can work by our selves out of the Scriptural Grounds of Comfort Carnal Men have their Joy at the second or third Hand as God blesseth the order and influence of Inferiour Causes it comes to them from Creature to Creature so as they discern not the Work of God in it yea the Joy of common Christians in the proper grounds of Comfort is not strong as that which is raised in us by the immediat impression of the Comforting Spirit II. Why this is of God 1. Because God challegeth this as his own Right to comfort the Heart of Man and therefore whatever the Means of the comfort be God will be owned as the Spring and Fountain of it He keepeth this as his great Bridle upon the World to govern the Hearts of Men. Job 34.29 When he giveth Quietness who then can make Trouble And when he hideth his Face who then can behold him Whether it be done against a Nation or against a Man only Our Peace and Trouble is in God's Hands and at his disposing It is true he exerciseth his Soveraignty according to Law and in his Internal Government according to the Law of Grace penally withdrawing his Comforting Spirit and leaving us to our Doubts and Troubles and Fears by the rewarding our Obedience and Faithfulness with the manifest Tokens of his Love as the Matter shall require It is enough for the Point in hand that God alone doth powerfully dispence Peace or Trouble And when he will give Comfort none can make his Gift void for it is at his Command and in both a Nation is all one with a particular Person as to any ability to resist God 2. Though grounds of Comfort be never so clear yet if God concur not we find not the effect therefore it is his Spirit that can only comfort the Heart To have God's Warrant for our comfort is much but to have his Impression is more both musâ— concur or the Soul will not be comforted It falleth out many ways sometimes out of Ignorance When a Well of Comfort was near poor Hagar saw it not and was almost famished with thirst until God opened her Eyes and she saw a Well of Water Gen. 21.19 We know not the grounds of our comfort Sometimes out of Passion Grief is obstinate and will admit no Remedy as Rachel would not be comforted Jer. 31.15 They are so peevishly addicted to their Worldly Comforts that if they be crossed in them they will not admit of God's Comforts though they are evident clear and pertinent Sometimes out of Forgetfulness Heb. 12.5 Ye have forgotten the Exhortation which speaketh unto you as unto Children And Oblivion is an Ignorance for the present Had they remembred they would not have fainted and waxed weary It is a great Work of the Spirit to bring to Remembrance sometimes questioning their interest in Comfort besidâ—s that there are general Comforts when Interest is not clear Now the Spirit that sheweth us â—he things given us of God doth also reveal and evidence our Right to them What is wrought in our Hearts that is to say by quickning us to exercise Grace he evidenceth the truth of Grace and in our Afflictions by Patience maketh out our Comfort Rom. 5.3 4 5. We glory in Tribulations knowing that Tribulation worketh Patience and Patience Experience and Experience Hope And Hope maketh not ashamed because the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us From the whole there can be no true solid Comfort but what God bestoweth his Favour and our Interest in his Favaour is manifested to us by his Spirit III. What advantages we have by this that all solid Comfort is of God 1. It assureth us of God's readiness to comfort poor afflicted Creatures that humbly submit to him He that is the God of all Comfort is also the Father of Mercies his Mercy and Compassion inclineth him to comfort us God hath his Name from this effect Nomina sunt à notioribus God that comforteth those that are cast down 2 Cor. 7.6 He is very tender of all Afflicted Creatures much more of his People 2. God's Comforts come with more Authority and silence all our Doubts and Fears Psal. 94.19 In the multitude of my thoughts within me thy comforts delight my Soul We have many intricate perplexing thoughts out of which we cannot disentangle our selves no comforts come with such Authority and Power as God's Comforts In the Comfort we have it is good to consider whence it cometh Is it God's Comfort or a Fanâ—y of our own If it be made up by our own Fancy it will be like a Spider's Web that is weaved out of its own Bowels but is gone and swept away with the least turn of a Besom but God's Comforts are more durable they flow from the true Fountain of Comfort upon whose Frowns or Smiles our happiness and misery dependeth There is little warmth in a Fire of our own kindling God's Comforts are built on his Covenant and have a commanding force and over-powering efficacy on the Soul God in his Word speaketh by Soveraign Authority in our Hearts he worketh by powerfâ—l Efficacy The Authority of his Word we own when we speak to others or to our selves when we know trouble but in supposition or imagination The Efficacy of his Grace we feel
glad and rejoice in thee we will remember thy Love more than Wine the Vpright love thee God's Ordinances are not empty there is some participation 1 Cor. 10.16 The Cup of Blessing which we bless is it not the Communion of the Blood of Christ The Bread which we brake is it not the Communion of the Body of Christ Vse 5. Consider the ends why God giveth us Comfort it is to fortify us against the Enemies of our Salvation so far as they are vexing and troubling and molesting us in the way to Heaven The Spirit hath two great Offices to be a Sanctifier and Comforter and both serve all the needs of Christians When we are inticed to Sin he helps us as a Santifyer when we are discouraged in God's Service he helps us as a Comforter And therefore Christians are to consider their condition and what their present state requireth for God dispenseth his Grace according to the Assaults made upon them by the Enemies of their Salvation As for instance Our Enemies are the Devil the World and the Flesh these we renounced in Baptism And in the progress of Christianity these are those with whom we conflict and must overcome As for instance The Devil is a tempting Devil who seeketh to draw away the Saints from God and by the love of the Flesh to weaken our Love and Obedience to our proper and our rightful Lord. Now what are we to do in this case to beg Comfort and Peace that we may not be troubled though we yield unto his Temptations Alas this were to turn the Grace of God into Wantonness No we are to be sober and watchful 1 Pet. 5.8 to use all the Rules of Sobriety and Vigilancy that our Worldly Comforts may not be a snare to us Sobriety is an Holy Moderation in the use of all earthly things Vigilancy is an Holy Diligence and seriousness in the use of Means and also add to both the help of the Sanctifying Spirit that we may keep up our Love to God and be faitful in our Obedience to him But the Devil is not only a tempting Devil but a vexing and disquieting Devil who accuseth us before God day and night Rev. 12.10 raiseth in us many troublesome Fears to make our Service uncomfortable and tire us and clog us What is our Duty then to beg the help of the Comforter not only to shew Love to God but that we may have some persuasion of his Love to us and quench his fiery Darts that we may go on chearfully in our Work because the God of Peace shall bruise Satan under your feet shorâ—ly Rom. 16.20 So for the World The World is a tempting World drawing our Affections from God and Heaven to present things and when it smileth on us in incroaches upon our Heart more and more 2 Tim. 4.10 Demas hath forsaken me having loved this present World Now what is our business then to beg comfort and assurance of God's Love No that would be our Bane there is work for the Sanctifier rather than the Comforter that the worldly Spirit may be subdued in us there is need of Mortification rather than Assurance that we may be crucified to the World Gal. 6.14 But sometimes the World is a Persecuting World and reproacheth and troubleth us with all manner of vexations then there is work for the Comforter to seal up to our Souls the Love of God or Interest in Christ John 16.33 These things have I spoken to you that in me ye â—ight have peace in the World ye shall have tribulation but be of good chear I have overcome the World and to become to our Souls the Earnest of eternal Glory Comfort is for Tribulation at other times we are glutted with it but then it is our great support When all tâ—ings fail we feel the great necessity of the Joys of Faith It is good to time well our Duties David saith Psal. 56.3 What time I am afraid I will trust in thee So for the Flesh it inticeth us Iames 1.14 Every Man is tempted when he is drawn away of his own Lust and enticed Many times it draweth to Actual Sin by indulgence to its desires yea disposeth us often to Apostacy and falseness of Heart for Apostacy usually begins at falseness of Heart when the fleshly Mind and Interest is not throughly overcome Well when we are conscious to this what shall we do in such a case Certainly the great and proper Work is to beg the Spirit and implore the Spirit as a Sanctifier and to be more obedient to his sanctifying Motions Comfort will come in time Well but the Flesh is not only inticing but troublesom and grievous to the Saints witness Paul's groans Rom. 7.24 Oh wretched Man that I am who shall deliver me from the body of this Death We are quite wearied and tired out with the importunity of its motions we would serve God more purely and perfectly Then there is work for the Comforter and confidence in his Operations to help the faithful Soul Phil. 1.6 Being confident of this very thing that he which hath begun a good Work in you will perform it unto the day of Iesus Christ. Then it is seasonable to remember the Covenant we are under Rom. 6.14 For Sin shall not have dominion over you for you are not under the Law but under Grace The serious striving Soul will not be left destitute Thus must we expect Comfort Vse 6. Remember that Comfort hath a latitude in it and is expressed by divers words 1. Sometimes by it Support is implied when the sense of Sin and fear of God's Wrath is not altogether removed and taken away but so mitigated and abated that Hope doth more easily prevail in the Soul than Fear And we resolve to wait on God though we cannot so fully clear up our Interest in him You have many Conflicts and Fears yet some Hope and Expectation towards God Jonah 2.4 5. I am cast out of thy sight yet will I look again to thy Holy Temple Resolute adherence giveth great support Job 13.15 Though he slay me yet will I trust in him I will maintain my own ways before him He dependeth merely on the Covenant 2. Peace or some rest from Troubles and accusations of Conscience there is some calm and quiet of Soul Rom. 5.1 Being justified by Faith we have peace with God Gal. 6.16 As many as walk according to this Rule Peace be on them and Mercy Assaulted with none or light Fears Iohn 16.33 In me ye shall have Peace I will give you Peace though not full Spiritual Suavities 3. The third word is Joy 1 Pet. 1.8 Ye rejoice with Ioy unspeakable and full of Glory In Peace all things are quiet they have no anxious Thoughts but in Joy there is a sensible motion of Pleasure and Delight they are feasted with the pleasures of Faith Love and Hope Let us then bless God for any degree of Comfort SERMON XVIII 2 Thess. 2.17 And stablish you in every
when Trouble comes actually upon us many that strengthen others when it cometh upon them faint themselves Job 4.4 5. Thy Words have upholden â—im that is falling and thou hast strengthened the feeble Knees But now it is come upon thee and thou faintest it toucheth theè and thou art troubled Which sheweth that not only the matter of Comfort but the effectual Blessing cometh from God or Comforting of Souls is his Work 3. That God's Comforts are full and strong For he worketh like himself and therefore can and will support his Pâ—ople in the greatest Difficulties It is sometimes represented as full Acts 13.52 The Disciples were filled with Ioy and with the Holy Ghost And I am filled with Comfort and am exceeding joyful in all our Tribulations 2 Cor. 7.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And our Lord Jesus when he took care for our Comfort took care for our full Comfort John 15.11 These things have I spoken that my Ioy may remain in you and your joy might be full Thus we see the joy of Believers is a full Joy that no other Joy needeth to be added to it it is a full Joy to bear us out under all Discouragements For what is wanting to them who have God for their Portion and the promised Glory for their Inheritance and God's Providence engaged for their Protection Safety and Comfort while they are here by the way And it is Strong as well as Full Heb. 6.18 That by two immutable things in which it is impossible for God to lye we might have strong Consolation Other Comforts are weak and of little force they are not Affliction-proof much less are they Death-proof and Judgment-proof they cannot stand before a few serious sober thoughts of the World to come The Comforts of the World cannot stay and revive the Heart for every blast of a Temptation scattereth them Vse 1. To reprove Christians for their overmuch dejection and fainting in Troubles Why are we so much cast down Is there no Balm in Gilead nor Comfort in God Why hath God taken the Name upoâ— him of being the God of all Comfort and put this Office upon his Spirit to be the Comforter Hath he not made sufficient provision in the New Covenant Is there any evil which the promise of Eternal Life cannot countervail Is God backward to give you Comfort Why then did he send Christ write Scriptures appoint a Ministry and Ordinances seek to prepare you for it by the seal and earnest of his Spirit and invite you so earnestly to trust in him to cast all your care upon him and so often forbid your Fear and Sorrow 2. If all Comfort be of God let us go to God for it But then take these three Directions 1. See you be qualified for it Comfort follows Holiness as Heat doth Fire the Spirit is first a Sanctifier and then a Comforter And according to God's Promise is more necessarily a Sanctifier than a Comforter Ephes. 1.13 14. In whom ye also trusted after that ye heard the Word of Truth the Gâ—â—â—el of your Salvation Oâ— whom alone after that ye believed ye were sealed with that holy Spirit of Promise which is the Earnest of our Inheritance until the redemption of the purchased possession unto the praise of his Glory Comfort is our Happiness but we are made Holy before Happy Hereafter we enter into our Master's Joy we have a taste of it in the World But who have this Taste but the sanctified and self-denying Christians The Work of Sanctification is carried on more certainly but his Comforting Work is many times obscure and interrupteâ— Do your Work throughly and faithfullâ— â—nd you may refer your selves to God for â—omfort Vse 2. Expect not a singular way of Comfort besides the Word It was Eliphas's Charge upon Iob Chap. 15.11 Are the Consolations of God small with thee Is there any secret thing with thee The Charge is that he undervalued the common Consolation of God and looked for some secret way peculiar to himself of getting Comfort besides humbling of himself and turning unto God No God hath sufficiently provided for the Comfort of his People and we must not expect singular manifestations of his Love and special Signs and Tokens beyond the common allowance given to the whole Family It is a thousand to one but it is some false Consolation and Dream of Comfort which they affect and cry up beyond or besides the usual Comforts of his Word Vse 3. Do not compare lower Discoveries of God with that great Revelation he hath made of his Mind in the Word for the Comfort of his People for this argueth great unthankfulness and a secret desire to set up Man's Comfort against those which are unquestioâ—â—bly of the Lord. Sure it is that whatever good is in Nature is from God but it is mingled with so many weaknesses that what is of God can scarce be seen in it I speak of those that cry up Heathen Philosophy to â—he disparagement of the Word of God As if it were a better Institution to quiet the Mind and fortify it against all Troubles than Christianity But alas they neither know the true ground of Misery which is Sin nor the true ground of Comfort which is Christ. And that which mere Man offereth can neither come with such Authority and Blessing as what cometh immediately from God This is a Moon-Light that rotteth things before it ripeneth them In short Philosophers were never acquainted with Christ the foundation of Comfort nor the Spirit the efficient cause of Comfort nor the promise of Pardon and Life which is the matter of Comfort nor Faith which is the Light by which we know things that depend upon Divine Revelation and so the proper Instrument of Comfort This I thought good to say because Comfort and Rest for Souls is one of the great Benefits of our Religion Jer. 6.16 Stand in the way and see and ask for the old Paâ—hs where is the good Way and walk therein and ye shall find rest for your Souls Mat. 11.28 29. Come unto me all ye that labour and are heavy â—â—dâ—n and I will give you Rest. Vse 4. Seek it in the use of Means and Ordinances which God hath appointed for the raising of Comfort in us as the Word Prayer and the Lord's Supper In solemn Duties God reneweth the pledges of his Love to us exciteth Grace and by Grace Comfort it must needs be so because then the grounds of Comfort are anew laid in the view of Conscience Graces are in their lively Exercise and God is not wanting to his own Institution Take all these three together and the reverend use of the Lord's Supper must needs increase our Comfort The Ground of Comfort is Reconciliation with God by Christ. Rom. 5.11 We joy in God through our Lord Iesus Christ by wâ—om we have now received the Atonement And here we raise up your Faith and Love Cant. 1.4 The King hath brought me into his Chambers we will be