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
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
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
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
holiness and reconciliation with a God the Terminus à quo men are carnal ungodly 1. Carnal when man fell from God he fell to himself self interposed as the next Heir and that self was not the Soul but the Flesh many wrong their Souls but no man ever yet hated his own Flesh and therefore men would rule themselves and please themselves according to their fleshly appetite and fancy John 3.6 That which is born of the flesh is â—lesh and therefore love the Pleasures Honours and Profits of the World as the necessary provision to satisfy the desires of the Flesh And whosoever live thus they live in a carnal state as all do till grace renew them Rom. 8.5 but this carnal estate doth breâ—k forth and bewray it self in various ways of sinning Titus 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another All are not Fornicators Drunkards Persecutors nor live in the same way of sinnng but all are turned from God to the World and have a carnal mind which is emnity to God Rom. 8. 7. 2. The next word is ungodly men thus constituted live either in a denial of God Psalm 14.1 The fool hath said in his heart there is no God or a neglect of God Ephes. 2.12 Without God in the world without any acknowledgment or worship of him Psalm 9.17 The wicked shall be turned into Hell and all the Nations that forget God or if not deprived of all sense of a Deity they worship false Gods as those Acts 14.12 13. the men of Lycaonia that called Barnabas Iupiter and Paul Mercurius because he was the chief Speaker and would have sacrificed to them and the Apostle saith to the Galatians Gal. 4. 8. When ye knew not God ye did service to them which by nature are no Gods they worshipped plurality of false Gods And though the wise men of the Gentiles had some confused knowledge of the true God Rom. 1.19 20 21. yet they glorified him not as God but committed Idolatry by setting up a false medium of worship an Idol which begot a bruitish Conception of God in their mind so that a false Religion is so far from shewing a remedy of corrupt nature that it is a great part of the Disease it self 2. The Terminus ad quem into a state of Holiness and Reconciliation with God in whom alone man can be happy 1. For Holiness and Obedience to God the great design of the Christian Religion is to bring us back to God again 1. As we are carnal by the denial of fleshly and worldly lusts Tit. 2.12 The Grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts c. 1 Pet. 2.11 Dearly beloved I beseech you as Strangers and Pilgrims abstain from fleshly lusts that war against the soul and Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts 2. As we are Ungodly to bring us to the Knowledge Love Worship and Obedience of the true God Acts 14.15 We pray you that ye should turn from these vanities to the living God that hath made Heaven and Earth and the Sea and all things therein and to seek after the Lord from whom we have life breath and all things Acts 17.25 26 28.1 Thess. 1.9 How ye turned from Idols to serve the living and true God 2. Reconciliation with God that we might have commerce with him for the present and live for ever with him hereafter 2 Cor. 5.19 God was in Christ reconciling the World unto himself not imputing their Trespasses unto them and hath committed unto us the word of reconciliation 1 Pet. 1.18 Ye are not redeemed with corruptible things as silver and gold from your vain conversations c. Heb. 7.25 He is able to save unto the uttermost all that come unto God through him That whereas before they were alienated from the life of God they might live in his love and in the expectation of being admitted into his blessed presence that they may see him as he is and be like him 1 Iohn 3.2 2. The way it took to obtain these ends how God may be satisfied man renewed and changed God pacified by the Sacrifice Merit and Intercession of Christ Jesus who came in our flesh and nature not only to acquaint us with the Will of God and the unseen things of another World but to suffer an accursed death for our sins therefore the mystery of Godliness is chiefly seen in God manifested in our flesh 1 Tim. 3.16 and man must be renewed and changed for our misery sheweth what is needful to our remedy and recovery that we be not only pardoned but sanctified if ever we will be saved and glorified for till men have new and holy hearts they can never see God Hob. 12.14 Without holiness it is impossible to see God Mat. 5.8 Blessed are the pure in heart for they shall see God c. nor for the present love him and delight in him nor take him for their chief happiness As none but Christ can satisfie Justice and reconcile such a Rebel to God so none but Christs Spirit can sanctifie and renew our Souls that we may live in obedience to him 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God This is the Mystery of Godliness 2. Now for the mystery of ungodliness or iniquity that is a quite opposite state but carried on plausibly and with seeming respect to the mystery which it opposeth To know it take these considerations 1. Where the â—â—rnal life is had in request and honour there certainly is the mystery of Iniquity to be found whatever pretences be put upon it Now the carnal life is there had in request and honour 1. Where all is referred to Worldly gain and profit and the whole frame of the Religion tendeth that way for certainly they are Enemies to the Cross of Christ whose God is their belly and who mind earthly things Phil. 3.19 Now Pardons Indulgences Purgatory Shrines of Saints what do they all tend unto but to make a merchandize of Religion It was an old by-word Omnia Romae venalia all things may be bought at Rome even Heaven and God himself c. And these things are used not only to open the peoples mouths in Prayer but their hands in Oblations and Offerings The Complexion of their Religion is but a gainful Trade But the Papal exactions and traffickings have been so much and so loudly insisted upon and the evil runneth out into so many branches that I shall forbear 2. Where temporal greatness is looked upon as the main prop of their Religion The Kings Daughter is glorious within rich in Gifts and Graces Psal. 45.13 and Psalm 93.5 Holiness becometh thy house O Lord for ever
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
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
good Word and Work VVE come now to the Apostle's second Request for them and stablish you in every good Word and Work By every good Word is meant sound Doctrine by every good Work holiness of Life Doct. Establishment in Faith and Holiness is a needful Blessing and earnestly to be sought of God 1. What this Establishment is 2. How needful 3. Why it is to be sought of God I. What this Establishment is Answ. Confirmation in the Grace that we have received Now this Confirmation must be distinguished 1. With respect to the Power wherewith we are assisted there is Habitual Confirmation and Actual Confirmation 1. The Habitual Confirmation is when the habits of Grace are more setled and increased 1 Pet. 5.10 The God of all Grace Strengthen Stablish Settle you God hath effectually called and converted them and he beggeth the strengthning of the Grace which they had received Now thus we are established when Faith Love and Hope are increased in us for these are the Principles of all Spiritual Operations and when they have gotten good strength in us a Christian is more established 1. Faith is necessary for we stand by Faith Rom. 11.20 Because of unbelief they were broken off but thou standest by Faith We do not only live by it but stand by it and are kept by it 1 Pet. 1.5 Who are kept by the Power of God through Faith unto Salvation He is strong that is strong in Faith as Abraham was that believeth the Gospel and can venture his All upon it and trust himself in God's hands whatever befalleth him Luke 22.32 I have prayed for thee that thy Faith fail not That was the Grace likely to be assaulted and would most keep him had he bin persuaded that Jesus was the Son of God would he have denied him with Oaths and Execrations 2. Love is strong We are told Cant. 8.6 That Love is as strong as Death many Waters cannot quench it If a man would give all the substance of his House it would utterly be contemned It will not be bribed or quenched Our Backsliding cometh from losing our complacency in or desire of God There is an averseness from Sin and zeal against it as long as we have a sense of our Obligations to God and a value and esteem of his Grace in Christ then we continue in delightful obedience to him and level and direct our actions to his Glory 3. Hope is necessary to stablish the Soul on the promise of Eternal Life For this is the sure and stedfast Anchor of the Soul Heb. 6.19 Which Hope we have as an Anchor of the Soul both sure and stedfast If Hope be strong and lively present things do not greatly move us 2. Actual Establishment when these Habits are fortified and quickned by the actual Influence of God As God doth establish by these habitual Principles so by the actual motions of his Spirit for otherwise neither the stability of our Resolutions nor of Gracious Habits will support us Not stability of Resolutions Psal. 73.2 As for me my Feet were almost gone my steps had well nigh slipt Not Habits Rev. 3.2 Be watchful and strengthen those things which remain that are ready to die It is true God ordinarily worketh most strongly with strongest Graces because their Hearts are most prepared yet sometimes weak Christians have gone through great Temptations when strong ones have failed Rev. 3.8 Thou hast a little strength and hast kept my Word and hast not denied my Name Sometimes the strong Christian stumbleth and falleth when the weak standeth God may in an instant confirm a weak Person in some particular Temptation by his free Assistance but ordinarily concurreth with the strongest Grace Thus with respect to the Power wherewith we are assisted 2. With respect to the Object or Matter about which it is conversant stablished in every good Word and Work stability in the Doctrine of Faith and Practice of Godliness 1. In the Doctrine of Faith It is a great advantage in the Spiritual Life to have a sound Judgment Some Men are never well grounded in the Truth and in the nature and reasons of that Religion which they do profess and then are always left to a wandering uncertainty because they resolve not upon Evidence as Men ordinarily abide not in the place to which they are driven by a Tempest or the current of the Tides rather than by aim and choice though they take shelter there for the present 1 Thess. 5.21 Prove all things hold fast that which is good Certainly Religion in the general must be taken up by Choice and not by Chance not because we know no other but because we know no better As Jer. 6.16 Stand ye in the Ways and see and ask for the old Paths where is the good Way and walk therein And the same is true of particular Opinions and Controversies about Religion till we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our own stedfastness 2 Pet. 3.17 We stand by the stedfastness of others when we profess the Truth meerly because of Company and when the Chain â—s broken we all fall to pieces Now we ought to be well settled left we appear to the World with a various Face which breedeth Atheism in others and Shame to our selves It is possible in particular things future Light may disprove present Practice but then we must be able to give a very sufficient account of it Luther when he was charged with Apostacy Consitetuâ— se esse Apostatam sed beatum sanctum qui sidem Diabolo datam non servavit While we cry up Constancy we must not cherish stubborn Prejudice which shuts the Door upon Truth However to avoid the opinion of Lightness before Religious Persons profess any thing their warrant need to be very clear both for the World's sake and their own that they may not make needless Troubles and afterwards change their Mind to the scandalizing of others And their own sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 1.8 A double-minded Man is unstable in all his ways And we had need to take care to be right because every error hath an influence upon the Heart and Practice Upon the Heart as it weakeneth Faith and Love and Practice Some Opinions have no malignity in themselves yet the profession of them may divide the Church and make us by Contentions Enemies of the growth and progress of Christ's Kingdom Now if we would be established in the Truth we must see what Influence every Truth hath upon the new Nature either as it worketh towards God by Faith to keep up our respects to him or Men by Love as it furthereth our Duties to them A Man will not easily let go Truth that is wont to turn it into Practice and to live as he believeth Once more we need to be established in the present Truth it is no zeal to fight with Ghosts and antiquated Errors but take God's part in our time but usually the Orthodoxy of the World is an Age too
to begin our right in the priviledges of the Gospel there are some conditions required for the beginning others for the continuing of our right now this is absolutely required for the continuing of our right both for present reconciliation with God and future Glory it is upon this condition if ye continue in the Faith 2. Let us inquire what is necessary to this constancy and establishment of mind that we may not be soon troubled and shaken partly that our minds may be inlightened to know the truth and our hearts renewed to believe and love the truth for without this there can never be any constancy of mind in Religion 1. A clear Conviction of the Truth or certainty of Knowledge a rooted assent or well grounded perswasion not some fluctuating opinion about it an half light maketh us very uncertain in our course James 1.3 A double-minded man is unstable in all his wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First try all things 1 Thess. 5.20 then hold fast that which is good When men resolve upon Evidence or after due Examination the truth sticketh the closer and faster by them but when they take up things hand over head they have no firm Principles and therefore waver hither and thither as Vessels without Ballast are tossed with every wave 2 Pet. 3.16 17. Beware lest ye also being led away with the errour of the wicked fall from your own stedfastness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantial grounds within themselves they do not stand by the knowledge of others or the Faith of others and consent of others light chaff is carried about with every wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.14 That ye henceforth be no more Children tossed to and fro and carried about with every wind of Doctrine they go through all parts of the compass sometimes this wind of error taketh them up sometimes that sometimes taking up one opinion then changing it for another this is the fruit of half-Convictions 2. The other oart of our Basis is a resolution to adhere to the Truth what likelihood is there that we should continue who are not so much as resolved so to do The heart must be established by Grace as well as the mind soundly convinced Heb. 13.9 Be not carried about with divers and strange Doctrines for it is a good thing that the heart be established with grace as the Apostle speaketh of a purpose not to marry 1 Cor. 7.37 He that standeth stedfast in his own heart c. So here Acts 21.13 I am ready not to be bound only but also to die at Jerusalem for the name of the Lord Iesus Christ A firm thorough resolution is requisite to fortify us against all changes in Religion otherwise we are but as Trees without a Root or an House without a Foundation Now this resolution of the Heart is by Faith and Love Faith Heb. 3.12 Take heed lest there be in any of you an evil heart of unbelief in departing from the living God Love 2 Thess. 2.10 They received not the love of the truth that they might be saved and for this cause God shall send them strong delusions that they shall believe a lie We are not only rooted and grounded in Faith but rooted and grounded in Love Eph. 3.17 That Christ may dwell in your hearts by faith that ye being rooted and grounded in love c. 3. The opposite to this is Levity and inconstancy of mind that soon quitteth truth without difficulty or without much hesitancy and resistance yields to the temptation The Scripture often taketh notice of this sudden imbracing of Error Gal. 1.6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another Gospel and in the Text soon shaken in mind credulity is a lightness in believing when we are like Reeds shaken with every wind Mat. 11.7 and have a faulty easiness ready to be carried away with every Doctrine which pretendeth to Truth The simple believeth every word Prov. 14.15 There is a readiness of mind which is good but it goeth on sufficient evidence so the wisdom that is from above is gentle and easy to be intreated James 3.17 and the Bereans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.11 They received the word with all readiness of mind and searched the Scriptures whether these things were so or no but a readiness of mind differs from a weakness of mind or a lightness in believing upon slender and insufficient grounds they never received the truth with thorough Efficacy and are prone to Error 4. The Causes of this Levity and Inconstancy of mind are these 1. Want of solid rooting in the Truth they receive it hand over head as the stony ground forthwith sprang up Mat. 13.5 and 20. ver Anon they receive it with joy they do not so soon receive the word but they as soon quit it 2. Want of Mortification 2 Tim. 4.10 Demas hath forsaken us having loved this present World Lusts are uncertain fear of men favour of men carnal hopes will easily prevail 3. A certain readiness of mind which disposeth men to conform and comply with their Company as the Looking-Glass representeth every Face that looketh on it so they are very changeable and unstable as water as Zedekiah Jer. 38.5 The King is not he that can say you nay soon turned this way and that way 4. Want of a thorough inclination to God so that they are right for a while or in some things yet they are not universally true to his interest 1 Kings 2.28 Joab turned after Adonijah though he turned not after Absolom Hos. 7.8 Ephraim is a Cake not turned 5. Want of Holiness and living up to the truths we know 1 Tim 3.9 Holding the mystery of Faith in a pure Conscience Choice Liquors are best kept in a clean Vessel men provoke God to desert them and leave them to a vertiginous Spirit 6. Libertinism men think they may run from one Sect of Christians to another as the wind of interest bloweth if they were to turn to Ethnicism Turcism or Judaism they would die rather than change theâ—r Religion but they think the differences among Christians are not of such moment as to venture any thing upon that account Every truth is precious and must be owned in its Season and it is damnable in it self to do any thing against Conscience and he that giveth way to a small temptation will entertain a greater As a Man that hangeth over a Precipice when he lets go his hold will sink further and further till he come to the bottom therefore it is good to be faithful in a little Vse Let us take heed of this evil credulity and lightness 1. Till Christians get a setled and sound Judgment they never have peace within themselves for fears and scruples arise in the dark and those that live in error are full of perplexities and have not that tranquilâ—ity of Spirit which They have who are fully perswaded in their own
Idolatry is often called Adultery or Fornication spiritual uncleanness disposeth to bodily and bodily to spiritual Usually a corrupt state of Religion and corrupt manners go together otherwise the dance and the fiddle would not suit The World cannot lie quiet in a course of sin if there be not some Libertine Atheâ—stical Doctrine and carnal worship to counâ—enance it Rev. 11.10 And they that dwell upon the earth shall rejoice over them and make merry and shall send gifts one to another because these two Prophets tormented them that dwelt on the Earth 3. The man of sin is also the Son of Perdition 1. Actively False Religions strangely efferate the mind Jude 11. These go in the way of Cain and Hosea 5.2 Revolters are profound to make slaughters men think no cruelty nor dishonesty unlawful which serveth to promote the interests of their Sect and lose all Charity to those that are not of their way 2. Passively shall be destroyed Sometimes grievious Judgments come in this World for the corruptions of Religion but in the World to come dreadful is the end of Apostates 2 Pet. 2.20 21. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ they are again inâ—angled therein and overcome The latter end is worse with them than the beginning for it had better for them not to have known the way of righteousness than after they had known it to turn from the Holy Commandement delivered unto them SERMON IV. 2 Thess. 2.4 Who opposeth and exalteth himself above all that is called God or is worshipped So that he as God sitteth in the Temple of God shewing himself that he is God IN this matter of Antichrist we have made this progress First that he arose upon and by a falling away from the ancient pure state of Christianity Secondly That the Holy Ghost points him out by his names and Titles which are two the man of Sin wherein he is resembled to Antiochus and the Son of Perdition wherein he is resembled to Iudas As Antiochus he is one that by force and power should change the Laws and Ordinances and compel men to his abominations As Iudas he should betray Christ by a Kiss for Worldly gain and be one that is in pretence an Apostle but indeed a real Adversary to Christ. Now after the Apostle had pointed at him by his names and Titles he describeth him by his practices wherein his names and titles are verified for here he proveth that he should be as Antiochus by his exalting himself above all that is called God which is said of Antiochus Dan. 11.36 And the King shall do according to his will and he shall exalt and magnify himself above every God and shall speak marvellous things against the God of gods And as Iudas one sitting in the Temple of God that is he sitteth there as exercising a publick Ecclesiastical Office yea challenging the highest Seat in it He sitteth there Potestate Regiminis by the power of his Government he doth Chathedratica potestatâ— praesidere Estius His sitting there as chief shews him as Iudas his sitting here as God and exalting himself above all that is called God sheweth him Antiochus But to handle the words more closely Antichrist is here set forth 1. As opposite to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one set to the contrary that is in respect of Pride chiefly Christ was the pattern of humility Antichrist is the King of Pride Christ would not so much as assume to himself an Authority to divide the Inheritance between two Brethren Luke 12.14 Man who made me a Iudge or a Divider over you but Antichrist will depose Kings and dispose of Kingdoms 2. The instances of his Pride 1. In exalting himself above all human power who exalteth himself above all that is called God or is worshipped 2. An usurpation of divine honour he as God sitteth in the Temple of God shewing himself that he is God Let us open these things more particularly 1. He is represented in the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one diametrically opposite to Christ and contrary to him who is the true Head and Lord of the Church Acts 10.36 He is Lord over all but Antichrist opposeth himself that is sheweth himself in a quite contrary appearance That which is most remarkable in Christ and should be in all his followers is humility He expressed a wonderful contempt of the riches and greatness of the World and all the honour which is of man taking the form of a Servant and making himself of no reputation and living a mean inferiour life He came not to be ministred unto but to minister and to give his life a ransom for many Matth. 20.28 He kept no state nor affected pomp of Attendants though he were Lord of all yet he became poor to make us rich 2 Cor. 8.9 But it may be this was proper to him doth he expect it from his Servants and Officers in the Church Yes this is the grace which he hath recommended to all his Followers Matth. 11.29 Learn of me for I am meek and lowly But especially to the Ministers of the Gospel our Lord foresaw what spirit would work in them and therefore he forewarned them of Pride and Lordliness Matth. 20.25 26. Ye know that the Princes of the earth do exercise dominion over them and they that are greaâ— exercise Authority upon them but it shall not be so among you but whosoever will be great among you let him be your Minister Among Christs Servants he that is chief must be chief in service even as a servant unto all Luke 22.26 He that is chiefâ— as he that doth serve Domination Greatness Principality and Power is allowed in the Civil State for there it is necessary yet it is excluded the Church This affecting preheminence and chiefness is the bane of the Church It is taxed as a great sin in Diotrephes 3 Ioh. 9. Be it either over their fellow Labourers or the people of the Lord. You see how tender the Apostles were in this point everâ— where they disclaim this affectation of Lordship 2 Cor. 1.24 Not that we are Lords of your Faith but helpers of youâ— joy And Peter recommendeth it to his Fellow Elders 1 Pet. 5.3 Neither as being Lords over Gods Heritage but being examples to the flock And if the Apostles would not assume Lordship who may It is true there is a Government in the Church and the people are to obey their Guides Heb. 13.17 And to have them highly in honour for their works sake 1 Thessa. 5.13 but yet the Pastors of the Church should govern by Light and Love not by pomp and force and not be known by such pomp and Authority as begets fear Well now let us see the opposite state If humility and meekness be in the very Essence of Christianity and woven throughout the whole frame of it then it is Antichristian to be Lordly and proud especially in
which was confirmed by Miracles their Wonders are lying wonders and how plausible soever they seem are lying wonders and not to be believed Surely Miracles must needs be false and pretended which are brought to confirm a Doctrine contrary to that which is already confirmed by Miracles For God is faithful and cannot deny himself and therefore he cannot be the Author of Miracles whereby things contrary to â—â—ch other may be confirmed if the Faith onâ—e be established by other Miracles we are to believe the latter Miracles to be a meer Imposture for Christ is not yea and nay but yea and Amen 1 Cor. 1.19 20. The Appariâ—ion of an Angel is a great Miracle but if an Angel preach any other Gospel unto you than that which we have preached unto you let him be accursed Gal. 1.8 It is a supposition of an impossible Case necessary to forewarn the people of God against the delusions of the Devil changing himself into an Angel of Light Sâ—rely God will never contradict himself 5. The Miracles wrought by Antichrist and his Adherents are mira but not miracula some wonderful things but no true and proper Miracles else as Austin faith figmenta mendacium hominum portenta fallacium spirituum either the fictions of lying men or the illusions of deceiving Spirits many times the matter of fact is not true at other times the thing done is but some illusion of the senses by the Devil or something taken for a Miracle which doth not exceed the power of nature either way it is an Imposture and indeed the Miracles of the Legends are so false so ridiculous so light and trivial that they expose Christianity to contempt or else if there â—e any thing in it it giveth suspicions of magical illusion and converse with the Devil which among their Votaries and Recluses is no unusual thing 6. There are seven points in Popery which they seek to confirm by Miracles and which being senseless in themselves do most scandalize Protestants 1. Pilgrimages they show the Shrine and also the Chamber of the House of the Blessed Virgin how the Virgin at Loretto was transported out of Galilee into Dalmatia and by Angels in the Air to the remote parts of Italy and setled there after some removes The Story is ridiculous and I am serious yet this draweth an infinite Company of Pilgrims there where new Miracles are pretended to be wrought continually 2. Prayers for the dead Bellarmine alledgeth out of Gregory the miraculous Apparition of Paschal his Ghost besâ—eching S t Germanus to pray for him 3. Purgatory all their Miracles are framed especially for the establishing of this point which is of such gain to them as that a dead mans skull spake to Mercarias praying When thou dost offer Prayer for the deaâ— then do we feel a little Consolation 4. The Invocation of Saintsâ— Alypius a Grammarian being forsaken of his Physicians S t Tiola appeared to him by night demanding what he ailed or what he would have He answered to shew a touch of his Art in Achilles his Speech to his Mother Thetis in Homer c. Thou knowest why should I tell thee that knowest all whereupon she conveyed a round stone to him with the touch of which he was presently healed 5. The Adoration of Images but especially of the Cross Crucifix and Image of Christ Malvenda saith that at Meliapore in the East Indies where S t Thomas was killed by those barbarous people digging to lay a foundation they found a square stone in it a bloody Cross and an Inscription implying the Saint was slain in the very act of adoring and kissing the Cross hereupon on went the building and the Chappel being finished in the beginning of the Gospel in sight of the whole multitude the Cross did sweat abundantly the sweat wiped off drops of blood appeared in the Linnen with which they wiped it till at length it returned to its own colour 6. The Adoration of the Host is made good by such a number of Miracles as fill whole Volumes Bellarmine himself telleth us of an hungry Mare kept three days wihout meat yet when Provender was poured to her in the presence of the Host she forgetting her meat with bowed head and bended knees adored the Sacrament 7. The Primacy of the Pope hath been the beginning and is the end of all Popish Legends A Bishop being excommunicated by Pope Hildebrand and inveighing against his Pride was smitten with a Thunder Clap. Baronius That while Pope Eugenius the Third was Celebrating the Mass a beam of the sun shone upon his head in which were seen two Doves ascending and descending which an Eastern Legate seeing submitted instantly to the Primacy Vse Another note of Antichrist These Impostures are not only countenanced and encouraged in that Church but made a mark of it the Power of Miracles When Antichrist first appeared ridiculous Miracles of all sorts began to be cryed up and established Yea and to this day these are pleaded challenging us for the want of them what they cannot prove by the Oracles of God they endeavour to prove by Miracles of Sathan SERMON VIII 2 Thess. 2.10 With all deceivableness of unrighteousness in tâ—â—m that perish because they received not the love of the truth that they might be saved WE have described unto you the head of the Antichristian State we come now to the Subjects especially the zealous Abettors and Promoters of this Kingdom They are described 1. By the means how they are drawn into this Apostasie and defection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly By their doom or misery they are in a state of perdition in them that perish Thirdly By their sin which is the cause and reason of â—his doom because they received not theâ—theâ—love of the truth that they might be saved 1. The means with all deceivableness of unrighteousness That Antichrist shall be a deceiver and that he deceiveth by lying Miracles we have seen already and is foretold Rev. 13.14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast c. but the deceived are not altogether guiltless for the fraud would soon be discovered by an holy and pure Soul His great engine is either the baits of lust and sin which work on none but those that have pleasure in unrighteousness verse 12. the geneâ—ality of wicked and carnal Christians are easily drawn from Gods pure worship and true Godliness or by Wordly means either by the offers of preferment riches dignities or else terrors of the flesh Now none catch at these wordly baits but whose eyes the God of this World hath blinded 2 Cor. 4.4 Secondly Their misery they are said to be those that perish That beareth three senses 1. That they are worthy to perish because they do not use care and diligence to understand their duty being blinded by their wordly affections That is the mildest seâ—â—e we can put upon it they
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
scope not to spare â—he flesh but to save the Soul and to save the Soul with the loss of other things and that will make us true to Christ. But there are many foreign reasons for which men may sâ—ew some love to Religion As first Policy as Iehâ— took up Ionadab into the Chariot with him 2 Kings 10.15 there is his complement to him Ionadab was a good man and this honoured him before the people to see Iehu and Ionadab so well acquainted Sometimes respect to others upon whom we depeâ—d many seem to be good because they dare not displease others that have authority over them or an interest in them as Ioash was religious all the days of Iehoiada for he stood in awe of him 1 Chron. 24.2 Now such sorry Religion dependeth on foreign accidents The life of others or presence of others and therefore it cannot be durable whereas in presence or absence we should work out our Salvation with fear and trembling Phil. 2.12 otherwise men only keep within compass for a while but they have the root of sin within them still Or it may be novelty as our Lord telleth the Jews Iohn was a burning and shining light and ye were willing to rejoice in his light for a season Iohn was an eminent man for pureness of Doctrine and vigour of Zeal and the more corrupt sort of Jews Pharisees as well as others admired him for a while but they soon grew weary of him it was a fit of zeal for the present Lastly This love may be to the excellency of gifts bestowed upon some Minister or Instrument whom God raiseth up or some countenance of great men given to their Ministry may stir up some love and attendance on their Ministry and some respect is given for their sakes when men have no sound grace in their hearts There is a receiving of the word as the word of man and a receiving of the word as the word of God as the Apostle intimateth 1 Thess. 2.13 The receiving of the word as the word of man so it worketh only an humane passion a delight in the gifts of the Ministry used Ezech. 33.32 Thou art to them as a lovely Song of one that hath a pleasant voice Then there is a receiving it as the word of God and then we receive it with much assurance and joy in the Holy Ghost 1 Thess. 1.5 Our Gospel came to you not in word but in power â—nd much assurance and joy in the Holy Ghost Now if we do not receive the truth upon Gods recommendation and confirmation we do not love truth as truth our contest is not who hath most wit and parts but most grace 5. They do not receive the love of the truth when it doth not produce its solid effects which is a change of heart and life And they are not brought by the Gospel to a sincere repentance and conversion to God or receive the truth so as to live by it but whilst they have the names of Christians have the lives and hearts of Atheists and Infidels These were those that debauched Christianity and meritoriè and effectivè by their provocations and negligence brought this degeneracy into the Church and Judgment on the Christian World Certainly a man hateth that Religion which he doth profess when he will not live by it This perfidiousness and breach of Covenant was that which provoked God to permit these delusions in the Church The wordly sensual carnal Christians that hate that life which their Religion calleth for The Godly Christian and the Carnal Christian have the same Bible the same Creed the same Baptism yet they hate one another as if they were of different Religions and confound the distinction between the World and the Church because the World is in the Church And of sensual and godless men we must speak as Heathens as if they were without God they abhor that Religion which they do profess That is they abhor not the name but they abhor those that are faithful to it and serious in it who desire to know God in Christ and desire to love him and live to him It was that Christ taxed in the Pharisees they honoured the dead Saints and abhorred the living Matth. 23.29 30 31. Wo unto you Scribes and Pharisees Hypocrites because ye build the Tombs of the Prophets and garnish the Sepulchres of the righteous and say if we had been in the days of our Fathers we would not have been partakers with them in the blood of the Prophets Wherefore ye be witnesses unto your selves that ye are the Children of them which killed the Prophets Christ hath not worse Enemies in the World than those that usurp his name and pretend to be his Officers and yet eat and drink with the drunken and beat their fellow Servants Matth. 24.49 Christ will disown such at the day of Judgment Matth. 7.22 23. Many will say unto me in that day Lord Lord have we not prophesied in thy name and in thy name have cast out Devils and in thy name done many wonderful works and then will I profess unto them I never knew you Depart from me ye that work iniquity And such do most dishonour him in the World A righteous sober godly life is the best evidence of our love to the truth 2. How just this punishment is 1. Because God hath ever held this course on the Pagan World who kept not the natural knowledge of God he gave them up to vile affections Rom. 1.28 The Jews who rejected Christ Joh. 5.43 I am come in my Fathers name and ye receive me not another will come in his own name and him will ye receive When Christ cometh meerly for our benefit the unthankful World will not make him welcome but they will take worse in his room So towards Christians At first men would not receive the Gospel while it was pure and in its simplicity as taught by Christ and his Apostles and sealed by the blood of the Martyrs till it was backed by a Wordly Interest and coâ—rupted into a Wordly design and then they had it and all manner of superstitions together and with these strong delusions there came just damnation So still the pure Gospel is refused and God sendeth Popish Seducers as a just Judgment men only prize the light as it may serve their turn 2. The neglect and contempt of the truth is so hainous a sin that it deserveth the greatest punishment Heb. 2.3 How shall we escape if we neglect so great salvation now it is revenged by these errâ—rs as a just judgment on the perverseness and unthankfulness of the World The duties of the Gospel being so unquestionable shew their perverseness The priviledges of the Gospel being so excellent their unthankfulness is more intolerable 1. Vse is to shew us what cause we have to fear a return of Popery Alas where is this love of the truth 1. Some are Gospel-glutted loath Manna a full-fed people must expect a Famine Amos 8.2
Sometimes the way of internal Government by terrors of Conscience or punishing sin committed with sin permitted both these parts are seen in punishing both the godly and the wicked as for instance in the godly in the way of external Government 1 Cor. 11.32 But when we are judged we are chastned of the Lord that we should not be condemned with the World In the way of internal Government the lesser penal withdrawings of the Spirit which Gods people find themselves after some sins and neglects of grace are grievous But the Judgments upon the Souls of the ungodly are most dreadful when the sinner is either terrified or stupiâ—ied terrified by horrors of Conscience 1 Cor. 15.56 The sting of death is sin and the strength of sin is the Law or stupified by being given up to their own hearts Counsels Psal. 81.12 So I gave them up unto their own hearts lusts and they walked in their own Counsels So that the Sinner is left dull and senseless and past feeling Eph. 4.18 Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness of their heart by the first by horrors of Conscience they are made to feel Gods displeasure at the courses they walk in but when that is long depised and men sin on still then the other and more terrible Judgment cometh For the giving up a Sinner to his own lusts and his losing all remorse is the last and sorest Judgment on this side Hell 3. As to Gods internal Judgments the Scripture chiefly insists upon two parts of this internal dispensation blindness of mind and hardness of heart they usually go together Blindness of mind is spoken of Iohn 12.39 40. Therefore they could not believe because that Esaias said again he hath blinded their eyes and hardned their hearts that they should not see with their eyes nor understand with their heart and be converted and I should heal them All passages are obstructed whereby the word might enter and work Conversion unto God It was God laid this punishment of blindness upon them Hardness of heart in that famous instance Exod. 4.21 I will harden Pharaohs heart God doth not make them that see blind nor them that are soft hard but leaveth them to their own prejudice obstinacy and unperswadeableness and that when highly provoked The former is under our consideration 4. To understand Gods concurrence as a Judge we must not say too much of it nor too little We must not say too much of it lest we leave a stain â—nd blemish upon the divine Glory God infuseth no sin no blindness nor hardness into the hearts of men all influences from Heaven are good he conveyeth no deceit into the minds of men immediately nor doth he command or perswade men to oppose the truth Nor doth he impeâ— or excite their inward propensions so to do All this belongeth not to God but either to man or Sathan Nor must we say too little as for instance God is not said to blind or harden by bare prescience or foresight that they will be blinded or hardned because God foreseeth other things and yet they are not ascribed unto God as that men will kill or steal or do wrong and yet God is not said to kill or steal as he is said to blind and harden and therefore there is a difference between Gods concurrence to this effect and other sins Nor only by way of manifestation as if this were all the sense that in the course of his Providence God doth in the issue declare how blind and hard they are That some other thing is meant by it is seen in the Prayers by which we deprecate this heavy Judgment As when the Saints pray Isa. 63.17 Lord harden not our hearts from thy fear or David Psal. 119.19 Lord hide not thy Commandments from me They mean not thus Lord shew not to the World how hard and blind I am but cure my blindness and hardness of heart keep back this Judgment from me Again we must not say that all that God doth is a bare naked and idle permission as if it happened besides his will and intention and God had no more to do in it than a man that standeth on the shore and seeth a Ship ready to be drowned he might have heâ—ped it but permitted it No besides all this there is not a bare permission only but a permissive intention and a judicial sentence which is seconded by an active Providence Many things concur to the blinding of the mind and hardning of the heart all which God willeth but justly The wicked take occasions of their own accord to blind and harden themselves Sathan tempteth of his own maâ—ice but all this could not be done with effect and success without the will of God There is a supreme power over-ruling and ordering all that is done in the World 5. Gods concurrence may be stated by these things 1. His withdrawing or taking away the light and direction of his Holy Spirit Deut. 29.4 The Lord hath not given you an heart to perceive nor eyes to see nor ears to hear unto this day Now when God lets them loose to their own hearts Counsels then they fall into damnable errors A Greyhound held in by a slip or Collar runneth violently after the Hare when it is in sight as soon as the slip and Collar is taken away the restraint is gone and his inbred disposition carryeth him So men that are greedy of Worldly things are powerfully drawn into errors countenanced by the World when God taketh off the restraint of his Grace and giveth them up to their own lusts Now herein God is not to be blamed for he is Debtor to none and the grace of his Spirit is forfeited by their not receiving the love of the truth He is so far from being bound to give grace that he seemeth to be bound in Justice to withdraw what is given already by mens wickedness and ingratitude Voluntary blindness bringeth penal blindness And because men will not see they shall not see And when they wink hard and shut their eyes against the light of the Gospel it is just with God in this manner to smite them with blindness And since they had no love to the truth they are given up to errors and deceits And because they despise the Holy Scriptures they doat on vain Fables And would not take up a course of sound Godliness and Holiness he suffereth them to weary themselves with sundry superstitions 2. Not only by desertion but by tradition delivering them up to the power of Sathan 2 Cor 4.4 The God of this world hath blinded their eyes Sathan as the Executioner of Gods Curse worketh upon the corrupt nature of man and deceiveth them It is said 1 Chron. 21.1 Sathan stood up against Israel and provoked David to number Israel But it is said 2 Sam. 24.1 And the Anger of the Lord was kindled against Israel and he
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
little Flock for it is your Fathers good Pleasure to givâ— you the Kingdom And this is accompanied with his active Providence and Care over us all the way thither So that all things are sanctified to us that we may be sanctified to God Rom. 8.28 And we know that all things work together for good to them that love God to them who are the Called according to his purpose 2. It sheweth us that the Elect have cause to bless God if they be chosen to Salvation though not to Wealth Pleasure and Honour These Thessalonians endured great Afflictions for the Gospel sake yet Paâ—l looked upon himself as bound to give thanks always to God for them because he had chosen them to Salvation God disperseth his Gifts variously some are shall I say chosen or condemned rather to Worldly Felicity It is the Will of God they should attain great Wealth and Honour here and will you envy them and repine against Providence though God hath reserved you for a better Estate hereafter Compare two places one is Ier. 17.13 All that forsake thee shall be written in the Earth The other is Luke 10.20 Rejoyce in this that your Names are written in Heaven Which is the better Privilege to be written in Earth or to be written in Heaven To have a great Name in the Subsidy-Book or to have our Names written in the Book of Life The one is their Punishment the other your Blessedness Second Use is Exhortation It presseth you to two things 1. Put in for a share and interest in this Mercy that is to say in the Apostle's words 2 Pet. 1.10 Give deligence to make your Calling and election sure God hath told us who are Elected and who are not Therefore our way is to accept of the general Grace offered and to devote and resign our selves to God and to depend upon the Merits of our Redeemer and put our selves under the Discipline of his Spirit in the use of the appointed Means humbly waiting for his renewing and reconciling Grace and every Day more and more by diligence in the holy and heavenly Life getting your Interest more assured For by this means do we come to know the purposed Love of God and that he hath not appointed us to Wrath but to obtain eternal Salvation by our Lord Iesus Christ. We need not say who shall go up to Heaven to know the Mind of God Our Election is known to us by our Vocation and our Vocation by the Fruits our walking before him in Holiness and Righteousness all our Days Surely the knowledg of our Election is a thing greatly to be desired because our Eternal Happiness and all Spiritual good Things depend upon it Election is the free Love of God by which he intendeth these Blessings to us This is manifested by Calling by which they begin to be applied to us then the effectual Operation which these Blessings have in us discovereth Calling when we call on the Name of Christ and depart from Iniquity 2 Tim. 2.19 2. We should praise and admire and esteem this glorious Grace and shew our Thankfulness both in Word and Deed. 1. In Word because that is a means to kindle in our Hearts the Love of God and to stir up a Spiritual rejoycing in him Psal. 103.1 2 3. Bless the Lord O my Soul and all that is within me bless his holy Name Bless the Lord O my Soul and forget not all his Benefits Who forgiveth all thine Iniquities who healeth all thy Diseases c. 2. But chiefly in Deed you are more obliged to live to God than other Men whâ—n passing by thousands who in outward â—espects were better than you and you as deep in Sin as they Not only without but against all merit of yours by his singular Grace set you apart for himself Shall I sin against God and grieve his Spirit No Let me glorifie him as long as I have a Day to live SERMON XII 2 Thess. 2.14 Whereunto he called you by our Gospel to the obtaining of the Glory of our Lord Iesus Christ. AFter the Doctrine of Antichrist and God's dreadful Spiritual Jâ—dgments on his Abetters and Followers the Apostle interposeth some matter of Consolation to the Thessalonians As before he comforted them from their Election so now from their Vocation Therefore as we saw the Doctrine of Election set forth in the former Verse with all its appendant Branches and Circumstances So now the Doctrine of Vocation with what belongeth to it Here Calling is set forth 1. By the Author of it he called you that is God who from the beginning hath chosen you to Salvation 2. The outward Means by our Gospel 3. The End which is double 1. Subordinate in the word Whereunto to Faith and Holiness 2. Ultimate to the obtaining of the Glory of our Lord Iesus Christ. Whereunto he called you c. Doct. All that are Elected by God are in time effectually called by Faith and Holiness to obtain Eternal Life 1. I shall open effectual Calling by what is said of it in the Text. 2. That all chosen by God are called in this Way 1. Let me explain Effectual Calling 1. The Author of it he called you Namely God spoken of in the former Verse I prove it by these two Reasons 1. None else hath Authority to call 2. None else hath Power to call 1. Authority to call either to Duties or Priviledges for Calling is an earnest invitation to Duties upon the offer of several Priviledges 1. Duties 1. God is our proper Lord and rightful Soveraign He may justly challenge our Obedience being our Creator he is our Owner and being our Owner he is our Soveraign and Law-giver and may enact what Laws he pleaseth Certainly Creation giveth him an interest in us For every Man taketh himself to have anâ— Authority over what he hath made to dispose of it as he pleaseth Now he that properly made all things is God Man is said to make a thing as he bestoweth Arâ— upon it but God bestoweth Being upon it A Potter may form his Clay into what Vessel he pleaseth to make one Vessel unto Honour and another unto dishonour Rom. 9.21 that is either a Dish for Food or a Vessel to serve the vilest uses of Nature for Meat or Excrements But we speak of Rational Creatures that are capable of proper Government Surely God made us and hath a right to govern us Our Parents are but Instruments of his Providence they know not how the Child is framed in the Womb c. Now he calleth upon us to do our Duty with Original Supreme Authority we may refuse others if they speak not to us in his Name they have no right over our Consciences to impose new Duties upon us James 4.12 There is one Lawgiver who is able to save and to destroy Now his Calling being a powerful Excitation to do our Duty it originally belongeth to God 2. As to Priviledges The Blessings God offereth are so great and glorious
taken Heb. 7.19 The Law made nothing perfect but the bringing in of a better Hope did whereby we draw nigh to God By the better Hope is meant the sure and comfortable Promises of the Gospel depending meerly on the Grace of God which gives Hope to lost Sinners of recovering Commerce and Communion with God That is solid grounds upon which they may expect the pardon of their Sins and Eternal Life In this sense good Hope is Hope well warranted the solid Reasons are contained in the Word of God Rom. 15.4 Whatsoever things were written afore-time were written for our Learning that we through patience and comfort of the Scriptures might have Hope The great end of the Scriptures is that we might have a sure Hope in God Quod agit tota Scriptura ut credamus in Deum The business of the Scripture is to bring us to believe in God and wait upon him for eternal Salvation There the rule of Commerce between God and us is stated whatever is promised is sure There may be reason to expect some things from God's merciful Nature though we have no Promise about them but the sure and certain Hope is grounded on the Promise that is an express ground of Confidence and Hope that will never leave us ashamed it is well grounded Hope therefore good Hope built on the Promise and Word of the Eternal God 3. By the act or grace of Hope it self this may be called Good either in it self or with respect to the Degree 1. In it self It is good that a Man should both hope and quietly wait for the Salvation of the Lord Lam. 3.26 Bonum is either Honestum Iucundum or Vtile it is good in all regards It is our duty to rest assured in God's Promise It is pleasant to anticipate and forecast a Blessing to come Surely it is delightful to live in the fore-sight of endless Glory It is profitable to support our Hearts under present Difficulties and Troubles and the uncertainties of the present Life 2. In respect of the Degree and Measure of it that is good Hope which is most able to do its Office when it is lively Hope 1 Pet. 1.3 Blessed be the God and Father of our Lord Iesus Christ which according to his abundant Mercy hath begotten us again to a lively Hope Such as doth most support and quicken us The more serious and earnest our reflections are upon Eternal Life the better is the Hope Heb. 6.12 Shew the same diligence to the full assurance of Hope unto the end We should still keep up this sure and desirous Expectation Briefly Hope the Grace is two-fold 1. There is an Hope which is the immediate effect of Regeneration and is a constitutive part of the New Creature Of that the Apostle speaketh 1 Pet. 1.3 Begotten to a lively Hope This meerly floweth from our acceptance of the New Covenant and dependeth upon the conditional offer of Eternal Life we take it for our Happiness resolving to seek it in God's Way without this a Man cannot be a Christian till he hope for Eternal Life to be given him upon Christ's Terms 2. There is an Hope which is the fruit of Experience and belongeth to the seasoned and tried Christian who hath approved his own fidelity to God and hath much trial of God's Fidelity and Faithfulness to him Of this it is said Rom. 5.4 that Experience worketh Hope It differeth from the former because it produceth not only a conditional Certainty but an actual confidence of our own Salvation The former is necessary for we live and act by it the other is very comfortable for it facilitateth all our Acts when we know there is reserved for us a Crown of Life which the Righteous Judg will give in that Day and do not only believe a Resurrection both of the Just and Unjust but our own Resurrection unto Eternal Life But now for the Effects I shall instance in two which suit with the Prayer in the Text Consolation in Troubles and Confirmation in Holiness 1. Support in Troubles when we are certainly persuaded of an happy issue we are the better kept from fainting Phil. 1.19 I know that this shall turn to my Salvation c. He speaketh it of his Troubles and the Machinations of his Adversaries and this Knowledg he calleth in the 20th Verse his earnest Expectation and his Hope The bitterest Cross is sweetned by Hope this carried him through his Sufferings not only with Patience but Comfort As Men in a storm when they see Land take courage it is but enduring a little more Tempest and they shall be safe on Shore To a hoping Christian his whole Life is a rough Voyage but a short one II. To encourage us in working it is Hope sets the whole Wōrld a-work 1 Cor. 9.10 That he that ploweth should plow in hope and that he that thresheth in hope should be partake◠of his Hope Certainly it is Hope sets the Christian a-work Acts 26.7 Vnto which Promise our twelve Tribes instantly serving God day and night hope to come Why are God's Children so hard at work for God but ou◠of love to him and hope to enjoy him for ever Oh! let us continually be serving God let us live always either for Heaven as seeking it or upon Heaven as solacing our selves with the Hopes of it do what ever we do in order to eternal Life and not be taken up with Trifles and this will put Life into our Endeavours it is for a glorious and blessed Estate on which we employ all this labour 2. That this is the free Gift of God I must prove two things 1. That good Hope is his Gift he doth not only give us Objective Grace this is the free and undeserved Mercy of the Gospel or a sufficient Warrant to hope for it which are his gracious Promises But Subjective Grace the Hope by which we expect this Blessedness is freely wrought in us by his Holy Spirit which is a farther confirmation of his love to us That he hath not only given us the Blessedness ◠we hope for but the very Hope it self The Spirit 's Work is necessary 1. By way of Illumination to open the eyes of our minds that we may see what is the hope of his Calling Ephes. 1.18 Alas otherwise our sight cannot pierce so far nor discern any reality in a happiness that lieth in an unseen and an unknown World so as to venture and forsake all that we see and love for a God and a Glory that we never saw Nature if it be not blind in discerning the Duty of Man yet it is pur-blind it cannot foresee the happiness of Man which lieth afar off from us 2 Pet. 1.9 But he that lacketh these things is blind and cannot see afar off A short-sighted Man cannot see things at a distance from him not from any defect in the Object but through the fault in his Eyes so the natural Man blinded by Delusions doth either not believe or forget
we hold the beginning of our confidence stedfast unto the end Their Hope is slight and fluid the Temporary loseth his Joy and Comfort which he conceived in the offers of the Gospel and so either casts off the profession of Godliness or neglecteth the Power and Practice of it But the true Christian is Serious Patient Heavenly and Holy because he is alway looking to his End and sweetneth his Work by his great Hope keepeth up his Taste or lively expectation of the Mercy of Christ to everlasting Life Nay this differenceth the Children of God those that are in their Conflict from those that are in their Triumph the Sanctified and Glorified those that are in their Way and those that are at Home They that are at Home are enjoying what we expect and in posseâ—â—ion of that Supreme Good that we yet hope for they have neither Miseries to fear nor Blessings to desire beyond what they do enjoy they see what they love and possess what they see But the time of our Advancement is not yet come and therefore we can only look and long for it this is our Work and present Happiness 2. Now the Covenant of God is contrived to raise Hope in us The Iachin and Boaz the two Pillars that support it are Mercy and Truth Micah 7.20 Thou wilt perform the Truth to Jacob and tâ—e Mercy to Abraham Psal. 25.10 All the Paths of the Lord â—re Mercy and Truth unto such as keep his Covenant and his Testimonies And Psal. 138.2 I will praise the Name for thy loving Kindness and Truth For thou hast magnified thy Word above all thy Name And in many other Scriptures 1. The Mercy and Grace of the Covenant 1. In the frame of it where excellent Benefits are dispensed upon free Terms that our Faith and Hope may be in God the Lord would not leave the sinful Creature under Despair but hath provided a way how we may be Râ—conciled and Glorified Psal. 130.4 There is forgiveness with thee that thou mayst be feared Mercy opens the Door for us the very offer speaks much Mercy the terms are Mercy So much Duty is required as is necessary and doth arise from the nature of the thing Violence would be offered to the Reason of a serious Creature if such things were not required 2. In the dispensations of thâ— Blessings of the Covenant Now Gal. 6.16 To as many as walk according to this Rule Peace be on them and Mercy and on the Israel of God There are many Infirmities and Fraâ—lties but God passeth them by when there is Sincerity Our Faith is weak and mingled with Doubtings our Love to God clogged with much inordinate Self-love our Obedience often interrupted Too much deadness and coldness in holy Things yet these do not cast us out of the favour of God nor make void our Interest in the Covenant where the Heart for the main is set to serve him and please him Mal. 3.17 I will spare them as a Man spareth his own Son that â—erveth him 3. At the very close of all it is Grace Hope unto the end for the Grace that is brought unto you at the Revelation of Christ 1 Pet. 1.13 Then there will be the fullest and largest Manifestation of God's Love and free Grace There is Grace brought to us now by the Revelation of Jesus Christ in the Gospel but when his Person shall be revealed Grace shall be seen in all its Graciousness We see his Grace in the pardon of Sins and that measure of Sanctification which now we attain unto that he is pleased to pass by our Offences and take us into his Family and give us right to his Heavenly Kingdom and some taste of his Love and remote Service But when Pardon shall be pronounced by the Judge's Mouth when he shall take us not only into his Family but into his Palace and Father's House and give us not Right only but Possession and we shall be admitted to the immediate Vision and Fruition of God and be everlastingly imployed in Heavenly Praising and delighting in him then Grace will be Grace indeed 2. His Truth and Mercy openeth the Door for us Truth keepeth it open Mercy is the Pipe Truth is the conveyance Now God bindeth himself by Promise and hath ever been tender of his Word We may see for the present that a Covenant-Interest is no fruitless thing he hath confirmed this Hope to the World by Miracles to us within the Church by the Seal and earnest of his Spirit or the impression of his Image preparing the Hearts of the Faithful for this blessed Estate Ephes. 4.30 Grieve not the holy Spirit of God whereby ye are sealed unto the Day of Redemption 2 Cor. 5.5 Who hath given us the earnest of his Spirit He hath appointed Ordinances to revive our Hopes 1 Cor. 11.26 For as often as ye eat this Bread and drink this Cup ye do shew the Lord's Death till he come By daily experience we see many of God's Children have gone out of the World chearfully professing this Hope we have the same Father of whom the whole Family in Heaven and Earth is named Ephes. 3.15 are reconciled to him by the same Christ. Col. 1.20 Having made peace through the Blood of the Cross by him to reconcile all things to himself by him I say whether they be things in Earth or things in Heaven If he be so good to that part of the Family that is now in Heaven he will be good to them also that are working out their Salvation with fear and trembling 3. What an advantage is it to the Spiritual Life to have good Hope wrought in us through Grace 1. It maketh us diligent and Serious Christianity implieth a serious application of our Heart and Mind to do what Christ requireth that we may obtain what he hath offered to do it as our first work and chief business Phil. 2.12 Work out your own Salvation with fear and trembling Heb. 4.1 Let us labour to enter into that rest That is imply our utmost care and diligence Now all the Executive Powers are fortified and strengthened in their Operation by Hope 2. To be Patient and Mortified that we subdue our Lusts and bear the loss of our Interests with an humble and quiet Mind Rom. 12.12 Patient in Tribulation rejoycing in Hope And for Lusts 1 John 3.3 He that hath this Hope purifieth himself even as he is Pure 3. To be Heavenly and Holy the one respects our End the other our Race For it is not a few dead lifeless Thoughts now and then but the continual and delightful fore-sight of Eternal Bliss What is the way to Heaven but Hope And who more pure and holy than they that look for such things 2 Pet. 3.14 Wherefore Belâ—ved seeing ye look for such things be diligent that ye be found of him in peace without spot and blameless Vse 2. Well then get this Hope But what must we do You will say It is God's Gift Yet
those that are in Poverty Disgrace and Want But God is most mindful of his Afflicted People visiteth them most vouchsafeth most of his comfortable Presence to those that holily and meekly bear the Afflictions he layeth upon them He comforteth us in all our Tribulations 2 Cor. 1.4 The Soul is theâ— more capable of Spiritual Comforts because their Taste is more purged and refined from the dregs of Sense and Grace is more lively and exercised now the more Grace the more Comfort And Prayers are more frequent And Prayers are seldom in vain 3. That our Comforts carry proportion with our Sorrows 2 Cor. 1.5 As our Afflictions abound so do our Consolations This cometh from the Wisdom of God that the Evil may not be greater than our Support and from the Faithfulness of God who will not suffer us to be tempted above what we are able to bear 1 Cor. 10.13 And therefore if he bring on heavy Troubles he puts a suitable measure of Comfort and chearfulness into our Hearts This is Comfort 2. What it is to have our Hearts Comforted It sheweth that the Heart is the proper seat of Spiritual Comfort Psal. 4.7 Thou hast put gladness into my Heart God's Comfort is like a soaking Showre that goes to the Root and refresheth the Plants of the Earth more than a Morning dew that wets only the Surface Other Comforts tickle the Senses and refresh the outward Man but this penetrateth to the very Heart Christ prayeth John 17.13 That they may have my Ioy fulfilled in themselves Christ's Comforts are not reported to the Ear only but felt in the Heart The joy of the World maketh a great noise but in the midst of it the Heart is sorrowful Buâ— God feasts his Children with hidden Manna they have Meat and Drink which the World knoweth not of In their outward Man they are exposed to great Difficulties but their Hearts are filled with joy unspeakable and full of Glory The joy of the Carnal in outward things is foraign and as much as their Senses are pleased their Hearts are full of tormenting Fears and secret Disgusts They may put a good face upon it but dig the most jovial of them to the bottom they have their inward stings and secret horrours of Conscience But in comforting his Children God chiefly deals with the Heart Rom. 5.5 The Love of God is shed abroad in our Hearts by the Holy Ghost given unto us And 2 Cor. 1.22 He hath given us the earnest of the Spirit in our Hearts In establishing this Comfort God doth immediately work upon â—he Soul he useth Means indeed As the Word Rom. 15.4 That you through Patience and Comfort of the Scriptures might have Hope There we have the grounds of Comfort set forth Christ's Redemption the Promiâ—â—s of the Gospel both of Pardon and Life and the Ordinances as the Sacraments as the Eunuch after his Baptism Acts 8.39 He went away rejoycing So in the Lord's Supper we come to eat of Christ's Peace-offerings that we may rejoyce in God Psal. 22.26 The meek shall eat be satisfied they shall praise the Lord that seek him your Heart shall live for ever But his Spirit worketh immediately upon the Soul Either 1. By opening the Understanding to see the grounds and reasons of Comfort Rom. 15.13 Now the God of Peace fill you with all Ioy and Peace in believing that you may abound in Hope through the Power of the Holy Ghost Or 2. By raising the Heart to the lively aâ—t of Joy Acts 13.52 The Disciples were filled with Ioy and with the Holy Ghost Certainly God comforteth the Heart both ways by seeing the Grounds as he worketh Faith Man is a reasonable Creature and it is not imaginable that the Holy Ghost shouâ—d comfort us we know not why he revealeth indeed Supernatural grounds of Comfort but if they be not evident to Reason they are evident to Faith But then the very Joy is executed by the efficacy of his Impression But of that more anon 3. In what sence Comfort may be said to be of God I answer Three ways 1. When it is allowed by him 2. When the Matter is provided by him 3. When it is wrought by him 1. When it is allowed by him and warranted by him Every Man affects Comfort and Oblectation of Mind for otherwise they could never be pleased in that condition they are in nor satisfie themselves It would much undeceive the Carnal World and make them see the folly of their unreasonable joy and quiet if they would put Conscience to the question Is our Joy from God or no that is Doth God allow it me Certainly God doth allow us to rejoyce in our outward Portion Eccles. 5.18 It is good and comely for one to eat and drink and to enjoy the good of all his Labours that he taketh under the Sun all the days of his Life which God giveth him for it is his Portion But so that his Favour may be the matter of our chief Joy for otherwise it is exceeding Folly and gross Carnality to rejoyce in the Creature apart from God And in the midst of the greatest Soul-dangers you must first enquire Are all things right between God and me It is a mighty contempt of God yea brutish Atheism to sit down contented with any thing on this side God Luke 12.19 and to say Soul take thine ease thou hast Goods laid up for many years To sing Lullabies to our Souls when God is angry for Sin this Comfort is not allowed by God There is no peace saith my God to the Wicked Isa. 57.21 It is Spirtitual Madness to dance about the brink of Hell 2. When the Matter is provided by him God in the New Covenant hath propounded excellent grounds of Comfort John 14.1 Let not your Hearts be troubled ye believe in God believe also in me The two great general grounds of support against Heart-Trouble are God's merciful Nature and Christ's Mediation more particular in the New Covenant the promises of Pardon and Life Of Pardon of Sin Rom. 5.1 2 3. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ c. And of Life Eternal 1 Thess. 4.18 And so shall we ever be with the Lord wherefore comfort one another with these words It is good to see what Comforts we live upon and propound to our selves and others more expressly as to Afflictions God's particular Providence that nothing falleth out without God's Appointment 1 Thess. 3.3 That no Man should be moved with these Afflictions for your selves know that we were appointed thereunto It is not Chance or a natural Accident but that which God hath appointed If any Shimei rail the Lord hath bid him curse If any evil come to us is it without God's Fatherly care over his People who ordereth all things for their Profit Heb. 12.10 They verily for a few days chastened us after their own pleasure but He for our profit that we might be partakers of his
short Men please themselves in things received 2. In every good Work or in holiness of Life Here needeth the greatest establishment that we may hold on our course to Heaven and the usual Apostacy and Backsliding that Men are guilty of is from the practice of Religion It is ill when the Mind is tainted but worse when the Heart is alineated from God and commonly it is the perverse inclination to the Will that tainteth the Mind Therefore the great Establishment is to be settled in a course of Godliness 1 Thess. 3.13 That he may establâ—sh your Hearts unblameable in Holiness before God even our Father until the coming of our Lord Iesus Christ with all his Sainâ—s Now this Establishment is very difficult First Because of the contrariety of the Principles that are within us Gal. 5.17 For the Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary one to the other so that ye cannot do the things that ye would The Garison is not free from Danger that hath an Enemy lodged within The love of the World and the Flesh was in the Heart before the love of God and Holiness and these are not wholly rooted out yea these are natural to us whereas Grace is a Plant planted in us contrary to nature And the Ground that bringeth forth Weeds and Thistles of its own accord but the Flowers and good Herbs with mush Tâ—llage and Cultivation if it be neglected the Weeds will soon overgrow the Flowers Secondly Because it is more hard to continue in Conversion than to coâ—vert our selves at first In our first Conversion we are more passive it is God that converteth us and draweth us to himself and quickens and plants us into Christ but in Perseverance and fulfilling our Covenanting Duty we are more active it is our Work though we perform it by God's Grace An Infant in the Mother's Womb is nourished by the nourishment of the Mothâ—r but afterwards he must suck and seek his own Nourishment and the elder he groweth the more care of his Life is devolved upon himself Now that which is more our work is more difficult It is true that God that hath begun a good Work doth perfect it but not without our care Phil. 1.6 When we are fitted and prepared unto good Works God expecteth from us that we should walk in them God establisheth us in the Text but it is in every good Work Beside in Conversion we make Covenant with God but by Perseverance we keep Covenant with him Now it is easier to consent to Conditions than it is to fulfil them the Ceremonies at first consent of Marriage are not so difficult as to perform the duties of the Marriage Covenant It is more easie to build a Castle in time of Peace than to keep it in a time of War Peter more easily consented to come to Christ upon the Water but when he begun to try it his Feet were ready to sink Mat. 14.29 30. When Winds and Waves are against us alas how soon do we fail Therefore a good Spring doth not always foreshew a fruitful Harvest nor plenty of Blossoms store of Fruit. We are carried on with great Life and Earnestness for a while in the profession of Religion we consent to follow Christ but when we meet with Difficulâ—ies not foreseen or allowed for we faint and are discourage Thirdly With respect to the Subject in which it is seated which is the Soul with its faculties The strength of the Body is known by Experience rather than by Description but the strength of the Soul must be determined by its right constitution towards Good and Evil. The Faculties of the Soul are either the Understanding wherein lieth the Directive Councel or the Will wherein lieth the Imperial Power or the Affections wherein lieth the Executive Power of the Soul 1. The Mind or Understanding is established when we have a clear certain and full Apprehenâ—â—on of the truth of the Gospel it is called Knowledg the sure and sound and certain apprehension of them is called Faith or Intellectual Assent or the full assurance of Vnderstanding Col. 2.2 when there is a due knowledg of what God hath revealed with a certain persuasion of the truth of it wrought in us by the Holy Spirit Now the more clearly and orderly and certainly we know these things the more powerfully do they affect the Heart and the more we are established He that hath little Knowledg and little Certainty is called weak in the Faith Rom. 14.1 Him that is weak in the Faith receive but not to doubtful Disputations And those that have a clearer Understanding are called strong As Rom. 15.1 We that are sâ—rong ought to bear the Infirmities of the Weak meaning strong in Knowledg So also for certainty of Persuasion it is said Rom. 4.20 Abraham was strong in Faith giving glory to God When in all his Trials he bore up himself upon the Confidence of God's Word and Promise Well then the Mind is confirmed and established when we have a good stock of Knowledg and do firmly believe what we know of God and Christ and eternal Salvation But alas how few Truths do many Christians know especially in their order and as to their worth and weight and certainty and so that if we know these things we know them not as we ought to know them 1 Cor. 8.2 If any Man think that he knoweth any thing he knoweth nothing yet as he ought to know them If we know them Speculatively we know them not Practically If we are able to discourse of these things we do not live by them If we know them generally we do not know them particularly to direct us in all Cases wherein they concern us but are blinded with Temptations If we know them comprehensively so as to look about the compass of them yet not certainly John 17.8 and have knâ—wn surely that I came out from thee so as to venture our Interests upon them If we know them darkly and with an half light we do not know them clearly and with a full light There is many times conviction in the Ore which is not refined into a clear and distinct knowledg such as may awe the Heart if we know these things habitually we know them not actually when we should remember them in their season and Oblivion is a sort of Ignorance Hence come the many doubts we are assaulted with and all the unevenness and uncertainty of our Lives so that the Mind needeth to be established in Grace 2. The Will which is the Imperial power of the Soul Now the Wills establishment is known by its firm and through resolution for God and against Sin For God as Acts 11.23 Barnabas when he had seen the Grace of God was very glad and exhorted them all that with full purpose of Heart they would cleave to the Lord. First choosing then cleaving and this with full purpose when the Will is so fixed in the Knowledg
and Faith of the Gospel that they resolve to abide by their choice Psal. 27.4 One thing have I desired of the Lord this will I seek after When Spiritual Resolution carrieth the force and authority of a principle in the Soul and nothing can break it 1 Pet. 4.1 Arm your selves with the same Mind As constantly as Christ persevered in the work of Mediation so be you in the work of Obedience notwithstanding the difficulties of it This powerful Will that beareth down Oppositions and Temptations and the greatest Impediments in the way to Heaven So that you rather make advantage of Opposition than are discouraged by it when sensual or carnal Good is of little force to you and you can dispise the most pleasing baits of Sin 3. The Affections are the executive power and do excite and stir us up to do what the Mind is convinced of and the Will resolved upon as to the necessary Duties of the Gospel in order to Eternal Happiness There is a Backwardness within and many Temptations without but an holy Delight overcometh the unwilling backwardness within and over ballanceth either Worldly Fear or Wordly Hope without that the Soul is carried on powerfully towards God We never work better than when we work in the strength of some eminent Affection when the Heart is enlarged Psal. 119.32 I will run the way of thy Commandments when thou shalt inlarge my Heart Either Love or Hope Love filleth us with delight overcoming our natural slackness and sluggishness in the Ways of God Psal. 40.8 I delight to do thy Will O my God yea thy Love is within my Heart 1 John 5.3 For this is the Love of God that we keep his Commandments and his Commandments are not grievous Psal. 112.1 Blessed is the Man that feareth the Lord that delighteth greatly in his Commandments Hope beareth us up in contempt of present delights and terrors of Sense Heb. 3.6 Whose House are we if we hold fast the considenâ—e and rejoycing of Hope firm unto the end So that we serve God with vigour and alacrity When our Affections are damped Grace falleth into a consumption and if you lose your taste your Practice will languish your Service of God will not be so uniform It is a great part of our establishment to keep up the vigour and fervency of our Affections 4. With respect to the Uses for which it serveth as to Duties Sufferings Conflicts 1. Doing the Will of God or discharging our Doings with Delight Chearfulness and Constancy for all strength is for Work Ephes. 3.16 That he would grant you according to the riches of his Glory to be strengthened with might by his Spirit in the inner Man That we may do our work with that readiness of Mind which becomes Faith in Christ and Love to God This is often spoken of in Scripture Phil. 2.13 For it is God that worketh in you both to will and to do of his good pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Heb. 13.21 Make you perfect in every good work to do his will working in you what is well pleasing in his sight It is of great use to our establishment that the Soul be kept doing for as Wells are the sweeter for draining so are we the more lively for exercise Frequent omission of good Duties or seldom exercise of Grace necessarily produceth a decay As a Key rusteth that is seldom turned in the Lock thereby we lose the life and comfort of Religion and at length cast it off as a needless and unprofitable thing 2. For bearing Afflictions and passing through all conditions with Honour to God and safety to our selves Phil 4.13 I can do all things through Christ which strengtheneth me Col. 1.11 Strengthened with all Might according to his glorious Power with all Patience The great use of Establishment is to fortifie us against all the evils and inconveniencies of the present Life that we may hold on our Course to Heaven in fair Way or foul and not be greatly moved by any thing that befalleth us within time 3. For Conflicts with Temptations from the Devil the World and the Flesh. The World is round about us and we are accustomed to these enveigling Objects whose importunity prevaileth at length the Devil seeketh to work upon our Affections and Inclinations and the Flesh urgeth us to gratifie them How then is a Christian safe God establisheth him Ephes. 6.10 Finally be strong in the Lord and in the power of his Might A Christian here is in a Military State and we of our selves left unto our selves are like Reeds shaken with every Wind we have need of establishment in regard of our own Feebleness and the force of our Enemies We must be established against the Devil soliciting against the World the silent Argument by which he soliciteth us and draweth us from God and Heaven against the Flesh the rebelling Principle which is apt to be wrought upon by Satan Well then this establishment is that Grace which enableth us to carry on the Duties of Religion with constancy frequency and delight to bear all the inconveniencies of Religion with Patience and Fortitâ—de to be more deaf and resolute against all the suggestions of the Devil or the machinations of the Flesh stirred up by the World 5. With respect to the Degree it is such a strengthning of the Soul as doth prevent not only our Fall but our shaking Before falling away or our being drawn to Apostacy there may be a shaking a doubtfulness and wavering of mind with respect to the Truth and much inconstancy and unevenness of Life with respect to practice Now Christians as they must not draw back to Perdition so they must not be always fluctuating and unfixed either in Matters of Opinion but setled in the Truth or in matters of Practice there must be a strength and stability of holy Inclinations and Resolutions for God and the World to come still kept up or else there will be no evenness or uniformity in the course of our Lives and though we avoid Apostacy yet we cannot avoid Scandal though there be no falling back there is a stepping out into By-Paths 1 Cor. 15.58 Be stedfast and unmoveable always abounding in the Work of the Lord. And Ephes. 3.17 That ye being rootâ—d and grounded in Love c. And Col. 1.23 If ye continue in the Faith grounded and setled and be not moved away from the Hope of the Gospel If we do not look to the Degree our weakness and instability groweth upon us As in matters of Opinion some have an unsetled Head of a vertiginous Spirit Ephes. 4.14 carried about with every wind of Doctrine They never were well grounded in the Truth nor took up the ways they are engaged in upon sufficient Evidence and therefore by their own weakness and the cunning and diligence of the Seducers are drawn into Error Light Chass is blown up and down by every Wind when solid Grain hitcheth in and resteth in the Floor where it is
winnowed An half light maketh us uncertain in our Course For Matter of Practice if we allow our selves in our first Declâ—nings the Evil will grow upon us when the Judgment reasoneth more remisly against Sin than it did before and the Will doth oppose it with less resolution or with greater faintness and indifferency or when Opposition doth more discourage us No there must be a resolved conquest of Temptations that woâ—ld pervert you this will only serve our turn Heb. 12.3 Consider him that endured such Contradictions lest ye be weary and faint in your minds Weariness is a lesser degree of Deficiency Many a Man is weary that is not faint or quite spent So the practice of Godliness when the Heart beginning to be aliâ—nated and estranged from God and the Lifâ— of Duty doth decay when our first Love is gone our first Works will in a great measure cease Rev. 2.4 5. Nevertheless I have something against thee because thou hast left thy first Love Remember therefore from whence thou art fallen and repent and do thy first Works Well then the Degree must be minded for though a Man may be stedfast in the main yet he may be somewhat moved and shaken But a Christian should not only be stedfast but unmoveable otherwise we shall be very uncertain in our Motions 2ly How needful it is this is in a great measure shewed already But yet more fully 1. Man at best is but a Creature the New Creation doth carry a great correspondence with the Old and First Creation 'T is not enough that the Creature be but he must be sustained in Being we have our Being in God still Acts 17.28 For in him we live and move and have our Being As Providence is a continual Creation so stablishing Grace is the continuance of the New Creation The same Grace that sets us in the state of the New Creation the same stablisheth us God found no stability in the Angels therefore it is said he trusteth them not Iob 15.15 Behold he putteth no trust in his Saints yea the Heavens are not clean in his sight They stand by the Grace and Favour of God Take the best Creatures even as Creatures they are defective and unstable in themselves for God will have the Creature as a Creature to be a dependent thing on the Creator who only is a Being of himself Man at his best estate was but an unstable Creature for Adam gave out at the first assault and since we are very unstable blown down with the blast of every little Temptation Even in the State of Grace we are like a Glass without a bottom broken as soon as out of hand and therefore God alone is able to make us stand and persevere in this Grace that we â—ave received 2 Cor. 1.21 Now â—e thaâ— stablisheth us with you in Christ is God After we are in Christ our stability is in God alone 2. The Indisposition of our Natures both to every good Word and Work 1. To every good Word The Truths of the Gospel are supernatural Now things that are planted in us contrary to Nature can â—ardly subsist and maintain themselves We have some Seeds of the Law yet left in our Hearts Rom. 2.14 But the Gospel deâ—endeth on sure Revelation therefore are thâ—re so many Heresies against the Gospel but none against the Law Therefore as they depend upon a Divine Revelation they must bâ— setled in our Hearts by a Divine Power and by a Divine Power preserved there that as the Doctrine is supernatural so the Grace may be also by which we do receive it Faith is the Gift of God Ephes. 2.8 For â—y Grace ye are saved through Faith and that not of your sâ—lves it is the Gift of God both as to its beginning so to its preservation and inâ—rease 2. To every good Work There is not only slowness and backwardness oâ— Heart to the Duties of the Gospel but somewhat of the old enmity and averseness remaineth still Our Hearts are not only inconstant and unsâ—tlâ—d but very wayward Ier. 14.10 Tâ—us â—â—ith the Lord to this Peâ—ple Thus â—ave tâ—ey loved to wander Psal. 95.10 It is a People that do err in their Heart Moses was no sooner gone aside wâ—th God in the Mount but the Israelites after theiâ— solemn Covenant fel to Idolatry Before the Law could be written they brake it Now we that have a warring Principle within how can we â—â—and unless God eâ—tablish us There is a bâ—ck-byass there are the Sâ—eds of Wantonness Anger Revenge Envy Impatience Worldliness Ambition and Sensuality God knoweth how little the flâ—shly Mind and Interest is conquered in us and therefore if he did not establish us we should soon shew our selves 3. In regard of those Oppositions that are made against us after once we be in Christ. It is not enough that we are brought out of the Kingdom of Satan but after we are rescued out of his Hand and Power he pursueth us with continual malice therefore there must be the same power to stablish us still in Grace that first brought us into the â—tate of Grace Col. 1.13 Who hath delivered us from the power of darkness and hath translâ—ted us into the Kingdom of hâ—s dear Son compared with 1 Iohn 4.4 Ye are of God little Children and have overcome them because greateâ— is he that is in you than he thâ—t is in the World The World runneth a quite contrary course thâ—n those do that set their faces Heavenward and therefore malign them and pursue them with Reproaches and Troubles 1 Pet. 4 4 5. Wherâ—in they think it strange thâ—t you run not with them to the samâ— excess of Riot speaking evil of you who shâ—ll give account to him that is ready to judg the quick and the dead And most commonly our Supports are invisible and we have no temporal Intereâ—t to lean to But 2 Tim. 1.17 For the which cause I also suffâ—r thâ—se things neveâ—theless I am not ashamed for I know whom I have believed and I am perâ—â—â—dâ—d he is able to keep that which I have committed unto him against that day We bear these Afflictions by the Power of God 4ly We see here the Saints miscarry when God withdraweth his supporting Grace but in part as Peter David Peter was in the state of Grace and Christ prayed that his Faith might not utterly fail yâ—t when God did not estâ—blish him you see what Sins he was guilty of in that combat David was a Man after God's own Heart but how did he fall when God upheld him not Psal. 51. Hezekiah 〈◊〉 Cron. 42.31 Howbeit in the business of the Ambassadors of the Princes of Babylon who sent unto him to enquire of the Wonder that was done in the Land God left him to â—ry him that he might know all that was in his Heart Thus is God fain for to humble his Children to teach them Dependâ—nce and to put them in â—ind that thâ—y do not stand by their own strength
3. Why it is to be sought of God 1. He only is able Rom. 16.25 Now to him that is of power to establish you according to my Gospel and the preaching of Iesus Christ c. Surely God never made a Creature too hard for himself He is able to dâ—fâ—at the Power of Enemies and to preserve â—is People in the midst of Temptations So Iude vâ—â— 24. To him that is able to keep you from falling c. And He is able to keep that which I have committed to hâ—â— 2 Tim. 1.12 The Saints gather much comâ—orâ— from this â—or it is a relief to their thoughts against the dreadâ—ul and powerful opposiâ—ion of the World they have no reason to doubt of their Fathâ—r's Love That whiâ—h surprizeth thein is to see all the World against them It is the dreadfulness of power in the Temptation and sense of their own weaknâ—ss therefore the power of God is a fit relief to them 2. God is not very forward to cast you off when he hath a just cause to do it Your constant experience evidenceth this If he here had done so what had become of you long ago For you have given him abundant occasion you have wearied him with your Sins abused his Mercies and yet he hath not cast you off He hath not utterly forsaken you when you have turned the back upon him and have been ready to forsake him but hath kept you from Dangers and in Dangers yea called you to his Grace confirmed you hitherto why should you doubt of his Grace for the future 2 Cor. 1.10 Who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us 2 Tim. 4.17 18. Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be fully known and that all the Gentiles might hear and I was delivered out of the Mouth of the Lion And the Lord shall deliver me from every evil Work and will preserve me unto his Heavenly Kingdom To whom be Glory for ever and ever Amen 3. He hath made Promises of Sustentation and â—â—eservation Psal. 73.23 Nevertheless I am continually with thee thou hast holden me by my right-hand Though he fall he shall not be utterly cast down for God upholdeth him with his Hand If God hath promiâ—â—d to preserve that Gracâ— which he hath once given should not we pray â—or the continuance of it with the â—ore encouâ—agement 4. The experience of the Saints Psal. 9â— 18 When I said my foot slippeth thy Mercy O Lord held me up God's Manutenancy is there asserted Vse Is to press us at all times to look up to God for establishment But especially in two Sâ—asons 1. When we begin to dâ—cline and grow more remiss and indifferent in the practice of Godliness If Grace be weak you must get it strengthened When you grow bolder in Sin and more strange to God and Jesus Christ and have little converse with him in the Spirit Oh! it is time to be insâ—ant and earneâ—â— with God that he would recover you Though you have embezled your Strength yet you have to do with â— Merciful God go to him for Help Psal. 17.5 Hold up my â—oings in thy Path that my foot-steps sâ—ip not You have â—orfeited the more plentiful aids oâ— Grace but beg hâ—m not to forsake you utterly You must confess the Sin but God must remedy the â—vil Psal. 119.133 Order my steps in thy Word and let not any Iniquity have dominion over me Lord I am apt to be led away with worldy Allurements my Spiritual Taâ—â—e is disâ—empered with carnal Vanities But let not Iniquity have dominion over me 2. In unsettled Times when we are full of Fears and think we shall never holâ— out in a holy Course God that keepeth us in times of Peace will hold us up in times of Trouble Psal. 16.8 I have set the Lord always before me because he is at my right hand I shall not be moved FINIS ADVERTISEMENT THere is lately Printed Twenty Select Sermons Preached by the late Reverend and Learned Divine Doctor Thomas Manton in Quarto published by Dr. William Bates
of men that head the Revolters from Christ. So Dan. 8. a Goat figured a succession of Kings So the Assyrian Isa. 10.5 several Kings in that Empire So Isa. 14.9 The King of Babylon meaning not one but many So this man of sin doth not note a single man a but succession of men a body politick or corporate under one opposite head to the Kingdom of Christ So the man of God is put for all faithful Ministers 2 Tim. 3.17 So Honour the King 1 Pet. 2.17 Series Regum So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.25 The High Priest every year entreth into the holy place meaning not one but the succession of the order and in reason it must needs be so here Because Antichrist from his beginning to his end from his rise and Revelation till his ruine and destruction will take up such a long tract of time as cannot fall within the Age of any one man even from the time of the Apostles till the end of the World Antichrist is the Head of the Apostasie for here the Apostasie and the Revelation of the man of sin are conjunct now the mysterious Apostasie could not be perfected in a short time 2. The Son of Perdition wherein he is likened to Iudas Joh. 17.12 None of them is lost but the Son of Perdition Him he resembleth in Covetousness Treachery and final destruction The Term may be explained either passively or actively 1. Passively As one condemned to everlasting destruction As the Son of Death is one condemned to die 2 Sam. 12.5 He shall be a Son of death we translate it He shall surely die So Children of wrath Eph. 2.3 So here Son of Perdition 2. Actively Bringing destruction upon himself and others One that shall destroy others and so he is called Abaddon and Apollyâ—n Rev. 9.11 and is opposite to Christ who is the Author of Salvation Heb. 5.9 but Antichrist of destruction And let us see the parallel between him and Iudas for the person is a Type as well as the name hath a sigâ—ificancy Antichrist then is like Iudas in Profession a Disciple of Christ in Office a Goveâ—nour of the Church but in practice a Traytor As they said of the blind man John 9.9 Some said this is he others he is very like him The Pope boasteth that his Seat is Apostolical his Chair is Peters Chair and that he is the Successour of the Apostle Grant it but there is an errour of the person not of Peter but of Iudas Let us see the Parallel 1. Iudas was not a stranger but a pretended Friend and Apostle Acts 1.17 He was numbered with us and obtained part of his Ministry Turks and Infidels are Enemies to Christ but Antichrist seeketh to undermine him under a pretence of Friendship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one in shew for and in effect against Christ and the Beast in the Revelation is said to push with the horns of the Lamb Rev. 13.11 If he were a professed Enemy what mystery were there in it but mystery was written upon the Womans forehead Rev. 17.5 and here ver 7. The mystery of iniquity It is wisdom to discern the false Prophet Rev. 13.18 but there needeth no great wisdom to discover an open and professed Adversary 2. He sold Christ for a small matter Omniae Roâ—ae venalia Pardons Indulgences freedom from Purgatory all to be bought with money and it is small matter considering the things put to sale The pardon of sins the Souls of men redeemed with Christs precious blood The Antichristian State maketh a Market of Religion Truth is made to yield to interest and profit 3. Iudas betrayed Christ with a Kiss under a pretence of honouring him Luke 22.48 Jesus said unto him Judas betrayest thou the Son of man with a Kiss Antichriâ—t is a true Adversary of Christ though he pretend to adore him as those that muthered the present Prophets would by all means beautify the Tombs of the Prophets deceased and bear a respect to their memories Matth. 23.30 He pretendeth to be his Servant yea a Servant of Servants but is really his Enemy The Apostle telleth us of some that were Enemies to the Cross of Christ Phil. 3.18 Who to appearance such friends to the Cross as the rabble of nominal Christians but they are opposers of his spiritual Kingdom vertue and power of the Cross You have Crucifixes every where Painted Carved Gilded they are ready to worship the Cross with a holy Worship they set it in their Temples Altars wear it in their bosoms and where ever they meet it shew it reverence adorn it with Gold Silver and precious Stones their Popes and Prelates have it carried before them and are not these friends of the Cross No they live a Worldly sensual life and all their Religion tendeth thereunto therefore Enemies of the Cross of Christ because they mind earthly things This is right Antichrist-like to betray Christ under a colour of Adoration 4. Iudas was a guide to them tâ—at came to take Christ and one main work of Antichrist is to be a Ring-Leader in persecuting for Religion Christ is in Heaven death hath no more power over him his natural body is above abuse but his mystical body still suffereth Acts 9.6 Why persecutest â—hou me Antichrist is the head of the persecuting State others are his Emissaries and Agents to take Christ in his members It is a politick Religion that must be carried on with Worldly Artifices with power and Cruelty Lastly The Covetousness of Iudas is set forth He was a thief and one that carried the bag Joh. 12.6 England to its bitter cost knoweth the poling exactions of the Papacy All its dealing with us was to fill the Bag out of this Puteus inexhaustus Now all these things should open our Eyes we may behold the Man of Sin the Son of Perdition one egge is not more like to another than Iudas and Antichrist 1. Vse is to perswade us to a detestation of what is Antichristian And to that end let us mark the progress of the Text. 1. The Apostasie made was for Antichrist 2. Antichrist rising upon the Apostasie becometh a man of Sin And 3. The Man of Sin is also the Son of Perdition 1. Let me begin first with the falling away There is a twofold falling away either from the power and practice of Godliness or from a true Religion to a false particularly to Popery 1. I begin with the falling away from the power and practice of Godliness though the profession be not changed and the rather partly because this disposeth to the entertainment of errour When a people that are carried with great fervour and vigour of zeal for a while lose their affections to good and return to a worldly sensual life then the byass of their hearts doth easily prevail against the light of their understandings And so unsanctified men may the sooner be drawn to Apostasy they never felt the quickning virtue of Faith and were never wrought by